Taiichi Ono tells the story of the thirty-year history of the creation of the Japanese production method, a production system that has allowed Toyota to take a leading position not only in Japan, but throughout the world. Originating in the automotive industry under extremely challenging market conditions, the Toyota Production System is now widely used in many other manufacturing industries.
Taiichi Ono. Toyota production system: moving away from mass production. – M.: , 2008. – 194 p.
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Preface. The Toyota Production System concept is to improve production efficiency by carefully and consistently eliminating waste. This concept, together with the idea of respect for people, lies at the heart of the Toyota Production System.
As a rule, losses occur when we try to produce one type of product in large volumes. As a result, costs increase. It will be much more economical to produce one product at a time. The first method is the Ford production system and the last is the Toyota production system. Manufacturers can no longer base production solely on plans handed down from above and then distribute, or “push,” the product into the marketplace. Now consumers “pull” the goods they require from the offered assortment in required quantity at the right time.
The multi-stage production system used in many manufacturing processes includes push and pull methods. Both methods have their advantages and disadvantages. The choice of one method or another and its effective application depend on the philosophy and creativity of production managers. Toyota's production system is based on the pull method. To understand its amazing success, you need to understand the philosophy behind it, without focusing on individual aspects of the system, such as kanban.
Chapter 1. START WITH NEED
The oil crisis in the fall of 1973, followed by an economic recession, had a negative impact on business development. It became apparent that business could no longer thrive using the traditional American mass production system that had worked so well for so long. for a long time. Times have changed. The main goal of the Toyota production system was to produce a wide range of car models in small batches.
Toyota's production system is based on two principles: just-in-time, autonomation, or automation using intelligence. Traditional way production consisted of the supply of materials from the previous process to the subsequent one. So I tried to think about transferring materials in reverse. The later manufacturing process, located downstream, requires only the right parts from the earlier process in the right quantity at the right time. Wouldn't it be logical in this case to produce in an earlier process only those parts that are needed? When it comes to interactions between multiple processes, wouldn't it be enough to clearly specify how much, what and when is needed? We will call this means of transmitting information “kanban” (card, pointer).
Toyota gives preference to autonomy - machines that can cope with errors (defects) independently, or “autonomously”, using simple automation. At all the company's plants, most of the equipment is equipped with various safety mechanisms, precision stop systems, quick changeover devices and "fool-proof" (baka-yoke), or, more mildly, "error-proof" (poka-yoke) devices.
I decided to change the organization of work - so that one operator was responsible for several machines instead of one, and for their different types. In other words, the first step was to introduce production flow into the machine shop. I combined various machines into a single technological chain within one area. This was a stark departure from the traditional system, in which large batches of identical parts were made in one production area and then shipped to another.
If any part requires production in quantities of 1000 pieces per month, you need to produce 40 parts per day within 25 days. Next, we must clearly calculate the daily productivity. If the workday is 480 minutes, you should produce one part approximately every 12 minutes. These calculations formed the basis of the concept production leveling.
The worst type of loss in business is overproduction. Our ancestors grew rice for food and stored it in case of natural disasters. Obviously, modern industry also adheres to this thinking. Business people are afraid of not being able to withstand competition, not having certain reserves of raw materials, semi-finished products and finished products. However, such accumulation is no longer practical. An industrial society must use common sense and buy what it needs, when it needs it, and how much it needs.
Chapter 2. DEVELOPMENT OF THE TOYOTA PRODUCTION SYSTEM
When faced with a problem, try asking yourself five times in a row: “Why did this happen?” Imagine, for example, that your car stopped working:
- Why did the car stop? Because there was an overload and the fuse blew.
- Why was there an overload? Because the bearing was poorly lubricated.
- Why was the bearing poorly lubricated? Because the pump supplying lubricant was not working well.
- Why didn't it work well? Because the piston is worn out and loose.
- Why did the piston wear out? Because they didn’t install a filter, and metal shavings got into the piston.
Repeating the question “Why?” five times. will help you understand the root cause of the problem and solve it. If you don't go through the entire series of questions, you may decide that simply replacing the fuse or pump piston is enough. Then literally in a few months the same problem with the car will arise again.
The preliminary step to applying the Toyota Production System is to fully identify waste: overproduction, waiting, unnecessary transportation, unnecessary processing steps, excess inventory, unnecessary movements, and defective products.
“It all starts from the factory.” The most productive time for me in terms of the amount of vital information I receive in the field of management is the time that I spend at the plant, and not in the office of the vice president.
Visual management is carefully implemented at every Toyota Motor Company plant, as well as at our partner plants using the Toyota Production System. A sheet of standard operations hangs above each workstation. When a worker raises his head, an andon (an electronic board showing the state of affairs on the production line) appears right in front of his eyes, which immediately reflects all detected problems on the line, their location and nature. In addition, containers with parts brought to the line are equipped with kanbans - a kind of visual symbol of the Toyota production system.
In the last 40 years since I was first asked to develop a standard operating sheet for a textile mill, it has changed little. It clearly states the three elements of a standard operation: cycle time, sequence of activities, and standard inventory.
In a production cycle involving four or five people, parts are passed from one worker to another like relay batons. If a worker performing a subsequent process is delayed, a worker from the previous section helps him set up the machine. When work at a site gets better, the worker from the previous site immediately passes the baton to the worker at the next site - the work that has already begun - and returns to his previous place.
I got the idea for Kanban from American supermarkets. A supermarket is a place where the consumer can get, firstly, what he needs, and secondly, in required deadlines, thirdly, in the right quantity. Supermarket workers must ensure that consumers can buy what they need at any time. Compared to traditional methods supermarkets trade more rationally. From the seller's point of view, there is no loss of labor time that occurs when items that are not in demand are offered. The buyer does not have to worry about the need to buy anything in reserve.
Subsequent technological process(the consumer) turns to the previous process (supermarket) to obtain the necessary parts (product) at the right time and in the right quantity. The previous process immediately produces new parts to replace those sent to the consumer (replenishes shelves). In 1953, we implemented this system in the machine shop at our headquarters. The main management method of the Toyota production system is kanban (Fig. 1).
Rice. 1. Sample Kanban
According to the first rule of kanban, parts are supplied to the subsequent process from the previous one in the quantity specified in the kanban. For the previous process, this means eliminating the production schedule that has been adhered to for so long. It is psychologically difficult for workers to accept and get used to the idea that simple production is as possible more details ceased to be their main task. The desire to produce only the quantity of products required by the downstream process means more frequent changeovers of equipment.
The Toyota system and Kanban are not the same thing. The Toyota Production System is a method of production, and the Kanban system is a way of organizing it.
It took ten years to implement the Kanban system at Toyota Motor Company. During this period, the head of Toyota was a very visionary man who, without further ado, gave me carte blanche to carry out this experiment. And when I practically forcibly forced the plant foremen to delve into the operation of the Kanban system, the head of the company - my boss - received a lot of complaints. People claimed that this guy It was doing some nonsense and that he needed to be stopped. The manager must have found himself in a difficult position at times, but even then he apparently continued to trust me and did not tell me to stop, for which I am very grateful to him.
Toyota's production system is synchronized not only with each production process within the company, but also with the production processes of suppliers. To level out fluctuations, the final automotive assembly line must avoid sudden ups and downs in production so that the flow functions as smoothly as possible. In the Toyota Production System, this is called “production leveling” or “load smoothing.” This approach revealed the need for rapid equipment changeover.
In the 40s Replacing a die at the Toyota plant took two to three hours. In the 50s As production leveling spread throughout the company, changeovers began to take less than an hour, then dropped to 15 minutes. At the end of the 60s. it took no more than 3 minutes.
The Toyota production system was originally designed to produce a wide range of vehicle models in small quantities for the Japanese consumer. As a result, based on such a foundation, it gradually emerged as a production system capable of withstanding the test of market diversification.
After the 1973 oil crisis, people began to take Toyota's production system more seriously. I would like to emphasize that the reason for this lies in the unprecedented flexibility with which the system adapts to changing conditions.
One of the Kanban rules dictates that 100% of products be produced without defects (that is, it contains a ban on sending defective products to subsequent processes).
Just-in-time production processes do not require additional inventory. Therefore, if the previous process produces defective parts, the worker in the next process is forced to stop the production line. Moreover, everyone sees at what point this happens, and the defective part is returned to the previous process. This is a very unpleasant situation, the meaning of which is to prevent the recurrence of such a defect.
Lack of standardization and rationalization creates waste (in Japanese "m at yes"), inconsistency ("m at ra") and inexpediency ("m at ri") in work methods and in the distribution of working time, resulting in defective products.
It should be the responsibility of those working with Kanban to continually improve Kanban with creativity and ingenuity so that it does not at any stage become a rigid form.
Chapter 3. FURTHER DEVELOPMENT
Events in the real world do not always develop strictly according to plan, so they must change quickly in response to new circumstances. If you adhere to the opinion that the plan should not change after its approval, the business will not survive long. I think a business should have the same reflexes as a person. Reflexes that allow him to quickly and easily react to small changes in plan without resorting to the brain.
The larger the business, the more it needs well-tuned reflexes. If a small change to a plan can only be accomplished with a command from the brain (for example, by developing an order and sending out amendments to the plan by the production management department), the business will not be able to avoid “burns” and “injuries” and will miss big opportunities.
Like other companies, Toyota is developing its own production schedules. However, the daily schedule is only sent to the final assembly line. This is the peculiarity information system Toyotas. In other companies, schedules are sent for each stage production process. When workers on an assembly line use parts near the line to assemble, they remove the kanban and route it to a supporting process. The auxiliary, earlier process produces as many parts as will be used in the later one. This eliminates the need for a special production schedule. In business, information overload should be avoided. Toyota achieves this by allowing the products themselves to convey information about themselves.
Market forecasts and the concept of car production as a whole dictate a constant change in the number and models of cars produced. The value of Kanban is that it allows changes of this order to occur without outside intervention, automatically. If we ignore changes in the market and do not adjust to them in a timely manner, sooner or later we will have to make global adjustments to the production schedule.
I struggled for a long time to implement a production system that was not the easiest to understand. Looking back at the journey I have made with such perseverance, I think I can confidently give advice: “Correct mistakes immediately. If you don't correct the error right away, it will result in lost work time later."
In manufacturing, waste refers to all elements of production that increase costs and do not add value, such as excess labor, inventory, and equipment. Excess labor, equipment and products only increases production costs and creates indirect losses. For example, when there are too many workers, you have to create extra work for them, which entails an increase in energy and material consumption. This applies to indirect losses.
But the biggest loss is excess inventory. If there is too much inventory and the plant cannot handle it, it has to build a warehouse and hire workers to transport the products to the warehouse. Each worker will probably need their own transport dolly. The warehouse will require personnel to manage the warehouse and also to monitor the condition of the stored materials. Despite all this, a certain amount of stored products will rust and deteriorate. Because of this, additional workers will have to be hired to clean up the products before they are sent out of the warehouse for use. Products placed in the warehouse must undergo regular inventory. This will require additional workers. At some point, some employees will think about the need to buy computers for inventory...
Carefully observing the processes, we can divide all the actions of workers into losses and work:
- Wastes are useless, repetitive actions that must be eliminated immediately. For example, downtime while waiting or storing units.
- Work is divided into two types: non-value-added work and value-added work.
To prevent overproduction and produce the necessary parts one by one, we must know when they will be needed. Thus, there is a need to determine the time tact. Tact- the length of time in minutes and seconds that is required to produce one unit of product. Takt time is determined by dividing the actual time pool by the number of parts that must be produced per day.
Does the value of equipment really decrease over time? I would like to stand up for old equipment. In the language of business economics, there are such concepts as “depreciation”, “residual value”, “book value” - artificial terms that are used in accounting calculations, tax transactions and simply for the sake of convenience. Unfortunately, people have forgotten that such terms have nothing to do with the true value of the machine.
For example, we often hear: “The depreciation period of this machine has expired. It has paid for itself, and we can throw it away at any time without loss to ourselves” or: “The residual value of this equipment is zero. Why spend money on repairs if you can replace it with a new, more modern model? This way of thinking is fundamentally wrong.
大野 耐一 O:no Taiichi, February 29, 1912 - May 28, 1990) - Japanese engineer and entrepreneur, since 1978 - Chairman of the Board of Directors of Toyota Boshoku.
Biography
On February 29, 1912, Taiichi was born in the Chinese city of Dairen. Graduate of Nagoya Polytechnic Institute.
Taiichi Ono was an employee of the Toyota Corporation and gradually rose through the ranks to become the head of the company. As an engineer, Taiichi Ohno developed the Kanban inventory management and production organization system, lean manufacturing (Lean method), and the Just-in-time method. The company still adheres to this system.
In 1932, after graduating from college, he began working at Toyota Boshoku, and in 1943 he moved to the Toyota Motor plant and began improving the car production process. At Toyota, Taiichi Ohno pioneered an innovative problem-solving system that became the core Production system Toyotas. He was appointed head of the machine shop in 1946, which later became the laboratory where the kanban system was invented and the flow production system was developed.
In 1949, Taiichi Ono was promoted to head of the machine shop, and became a director, managing director of the company, senior managing director in 1970, and executive vice president of the company in 1975. He left Toyota in 1978, but continued to work in consulting. In addition, after leaving Toyota, he served as an advisor to Toyoda Gosei and was on the board of directors of Toyoda Boshoku, the company where he began his career.
In the early 1950s, when Kiichiro Toyoda died, Taiichi Ono conceived and then created a production management system (“kanban”), with the help of which the Japanese were able to eliminate all types of waste from the production process.
In the mid-1950s, he began to build a special production organization system called the Toyota Production System or Toyota Production System (TPS). Scientific developments, both in the field of management and technical re-equipment, have always been highly valued at this enterprise. The 1950s saw Toyota's greatest activity in this area.
In this chapter we introduce two new concepts: “personal social code” and “social panorama”. Let's start with the first concept: by personal social code we call coding through submodalities, with the help of which a person classifies and distributes people in accordance with the hierarchy. For example, someone puts important people on top, unimportant people on the bottom, people you can trust on the right, people you can't trust on the left, people you love are close, people you don't love are far away. A person’s personal social code is the building block from which a social panorama is built
We call a person’s social panorama the totality of his internal representation of the individuals and groups of people around him. Thanks to the consistent use of a personal social code, a certain imaginary landscape appears around a person, including individuals and groups of people. In the background of this landscape is society or all of humanity. This social panorama is a model of the human world. Based on the “social panorama” concept, the NL programmer has the opportunity to more efficient work with social systems.
PRACTICE
I (Lucas Derks) helped Johan develop what he calls “core trust.” Johan believes that this is the quality he primarily needs in relationships with “dominant women.” Women had dominated his life quite persistently so far. Through the use of several techniques, Johan discovered a number of excellent resources and realized that he was much closer to his goal. However, how exactly does he need to change his behavior towards “dominant women”?
In this case, a change in his social panorama can help him. It turns out that "dominant women" is coded by Johan on the front right. However, critical submodality was not only this direction; dominant women were also nearby. Once Johan established this, he found that moving left and moving away would give him a lot of "space". A space that will be sufficient to accommodate the “basic trust”. This work of change is made much easier by the fact that Johan has moved the submodality several times from the right-near position to the left-far position. After this, based on “adjustment to the future” and environmental testing, I was able to determine what results this led to, what it gave to the khan. It turned out that this time Johan achieved his goal.
^ CORRESPONDENCES AND SOCIAL CODES: TRAINING ACTIVITIES
In our society, when talking about social relationships, people widely use concepts such as high, low, left, right, close and far. The question arises: Are these concepts “active metaphors” (see Chapter 21, “Metaphors”) or “predicates” (see Chapter 6, “Rapport”), or both? In other words, is such word usage only a “way of speaking” or does it reproduce the submodalities used?
In two training sessions, we explored correspondences in social codes: do the same encodings across modalities fit many people for the same kinds of social relationships? The training sessions showed that this issue is subject to research, although the exact methodology has not yet been fully developed. We found that there was great consistency between the submodalities encodings used; especially when we're talking about about people for whom there is a certain emotional involvement, such as love, hatred, respect or sympathy.
In 1993, we held our first training session on the similarities and differences in social codes. The work was carried out with 24 students of NLP courses who were not familiar with the concept of “social codes”. All group members were asked to designate places for four specific types of people by placing them in the space around them. They were asked to reproduce the resulting picture using special circuits. This diagram was an image in which the central place was occupied by the concept of “myself,” and areas with certain types of people should be located around it. In this image, the circle represented the “horizon”. The types of people who protruded beyond the upper limits of the horizon had to be placed outside the circle, the rest inside the circle. Three of the 24 participants in the experiment, according to them, could not clearly display the desired picture on a two-dimensional plane; 21 participants completed the task.
However, everyone had difficulty with a clear definition of the concepts of “high-low” and “close-far” in relation to their image. Participants were asked the following question: Where - left/right, back/front, above/below, far/close - did you place unpleasant people, nice people, strong people and weak people? To show these places on the diagram, they were asked to use the letters N, A, S and Z.
This task was given orally, and participants had ample time to think. If the participants in the experiment asked us to explain in more detail what, for example, we meant by the word “strong,” we did not give them an answer. We wanted to give them the opportunity to determine their own meaning of these words. The results of the experiment revealed the following pattern (scheme).
And the participants in the experiment were placed with unpleasant people in front, and 10 other participants were placed in the back. Unpleasant people placed in the back were placed lower than those placed in the front. Only 2 out of 11 participants were located below the horizon line. All participants in the experiment placed pleasant people in front, while twice as many pleasant people were placed on the right as on the left. In addition, pleasant people were ranked lower rather than higher. 19 out of 21 participants placed weak people below the horizon line. However, 16 of these 21 placed weak people in the back left (low). In contrast, 11 of 21 placed strong people in the middle-high-front.
In the same year, we repeated this training with a group of 51 NLP course participants who also had no idea about this procedure and the concepts used. The results of this experiment almost completely coincided with the results of the first training session. Due to the obvious influence of talent for drawing and ideas about space on the results of this experiment, we limited ourselves to the following conclusions:
The task of placing types of people in space is intuitively easily understood by approximately 90% of people. Along with the fact that we received information about the social panorama, we also received an idea of general trends in the spatial coding of the social world.
There was evidence of consistency between individuals, but significant differences were also identified. The social panorama can be a very appropriate concept when viewed as a personal lifeline in NLP, that is, as a unique reproduction specific to each individual. Along with cultural influences that lead to correspondences, there are also pragmatic influences. For example: we always try to keep dangerous people in our sight; placing them behind you is very risky. Therefore, we often meet strong, unpleasant people somewhat closer to the middle in front. We prefer to see pleasant people closer to us, preferably next to us. This is how we most often place nice people. There is no doubt that a person's social code is based on many of his often very implicit social beliefs. At the end of this chapter we will talk about some of the possible uses of the social panorama.
^ WE AND THEM: MECHANISMS “IN THE GROUP/OUTSIDE THE GROUP”
As discussed in Chapter 18 (“Classification and Hierarchy”), our thinking process is largely determined by the basic cognitive functions of “distributing” and “dividing according to hierarchy.” A similar categorization and subdivision according to hierarchy operates in the division between “us” and “them”: a phenomenon that social psychologists call “in-group/out-group mechanisms.” This form of thinking is inherent in man as a social animal. The interhuman map of reality needs a clear demarcation, but the cost of this demarcation is often too high. The mental mechanisms of the concept of “belonging” to one group and not belonging to another group are undoubtedly driving force many bloodsheds and other sad events. It doesn't take much imagination or idealism for us NL programmers to ask ourselves: Is it possible to model the ability to live peacefully together? A balanced treatment of the concepts of “they” and “we” is undoubtedly one of the necessary conditions for this. The everyday name for this ability is “depolarization.” How does it manifest itself?
The subjective reality of polarization is accompanied by encodings through submodalities in which the “other” group is significantly different from the “own” group. How red differs from blue, and the left side from the right. It appears that the direction and distance (location) of submodalities when encoding the distinction between “us” and “they” are often critical.
If we want to know where a certain group of people fits into someone's social picture, we can ask it this way: “When you think about this group X, where do you see it? In what direction and at what distance? Another possible formulation is: “When you think about this group X, which point or direction do you feel it is most associated with?”
Direction and location are not limited to the visual modality alone. Auditory aspects can also be quite important: “Do you hear any voices when you think about group X? Where are they coming from? Do they sound inside you or come from outside? These types of questions are relatively new. We can recognize the social panorama in Kurt Lewin's theory of social fields, as well as in the principles of sociometry and sociography (sociogram). In this case, visual submodalities are dominant. William James, in his book Variants of Religious Experience (De varianten van religieuze ervaring) mentioned “sensations of presence” back in 1902. We can feel someone close to us, even if that person is not near us. The next step in exploring the social panorama involves the kinesthetic aspect: “Where do you sense group X?”
If people are having trouble thinking about possible group locations, we can help them by first asking them about the locations of their immediate family members. Identifying these locations is often quite simple. “My father is standing behind me...” Care must be taken to avoid casting doubt on such information. When people think too hard about something, sometimes they cannot give objective information about it. You can help them in the following way: “Do what your intuition tells you” or “Imagine that you know it.” People who have experience in searching for personal life lines, as a rule, do not have difficulties with the social panorama, although the latter is more “vague”.
Let's give an example. The company where Merel works was merged with another company. However, Merel is not at all happy about this. Merel always said “they” when talking about workers from another enterprise, and “we” when talking about workers from her previous enterprise. This distinction between “they” and “us” affects Merel very unfavorably. It becomes clear that as long as Merel feels this difference so “strongly,” she will not be able to work normally with “them.”
Merel's in-group/out-group connection is clear. Of course, she sees much more differences between people: rich-poor, men-women, and above all: people with children and people without children. But these differences are not relevant to this case, since “they” also have small children, but this cannot help Merel, who is very enthusiastic about having children.
The critical submodalities through which Merel encodes the distinction between “they” and “us” are color and location. "They" of blue color and very far away. In addition, “they” are often on the left and have small size: What will happen to Merel if she paints “them” a warmer color and brings them a little closer? At the same time, she gets an “unusual feeling.” “Now I don’t know who “we” are anymore!” - she screams in surprise. “How can we control everything if they are so close?”
As with other submodalities, environmental difficulties tend to occur immediately after changes in critical submodalities. The NL programmer asks, “How can you make sure that you don’t feel the difficulty of no longer knowing who “we” is? Perhaps we are now “them and us”; Is this possible? And: “What negative consequences might come from no longer being in control?” After some searching it turns out that, in in this case a large space appeared, so the boundaries between “they” and “us” became more blurred. In terms of internal sensations, there have also been many changes. However, what is even more interesting is that a sense of “solidarity with all people” was clearly evident. Now Merel sees how narrow-minded she was, and she is very glad that she is no longer like that.
In-group/out-group mechanisms cause many problems between people. The negative image of the “out-group” is created and supported by members of the in-group: they learn to “denigrate” the other side and reward each other for this.
Racism is a combination of classification and division according to a hierarchy based on ethnicity: they are different and they are inferior, we are different and we are better. To be racist, a person must perceive the population of a country or part globe as a specific category. This can only be achieved if omission, generalization and distortion are used when forming a concept regarding a given group of people. In addition, the hierarchical aspect - “they are worse” - prepares the ground for ethnocentrically oriented behavior. To divide means to create conditions for subdivision according to hierarchy.
Dealing with biases and preconceptions is a consequence of “coding through submodalities” (see Chapter 15, “Submodalities”). Submodality coding is about highlighting certain submodalities in order to be able to better recognize a concept (stereotyping, as in the case of cartoons). The Personal Lifeline is the most prominent example of submodality coding within NLP (see Chapter 15, Submodalities). In this way, people can distinguish past, present and future from each other. However, we see coding everywhere. Encodings through submodalities represent the transformation of reality in certain submodalities in order to be able to better recognize the corresponding concepts. The racist must be able to distinguish the Aborigines from the Europeans, and must probably mentally imagine them to be even blacker than they actually are; However, along with the transformation of external characteristics of an “out-group” member, other recognition methods are often used. Perhaps in the social panorama of the racist the Aboriginal is reproduced as something more diffuse.
It makes sense for an NL programmer who is interested in issues of ethnocentrism to model the use of biases and biases. The main question is: How does a person “create” a certain prejudice? The social panorama is a tool with which modeling can be carried out. An even more interesting modeling project is undoubtedly this: Is there such a person who has managed to get rid of a very negative prejudice? How did he do it? And what did it take for him to let go of his ethnocentric perspective and learn to view the suffering of a group that was initially discriminated against as equally valid? How did this person react to the changes that occurred in his own social personality and to the negative reactions from members of his former group who did not experience similar changes? Are there any examples of this? Are there any South Africans who managed to abandon the apartheid system? Are there any former Nazis who have renounced anti-Semitism? What exactly has subjectively changed in them? Have they been able to change tension, suspicion and inequality into acceptance, trust and equality?
^ POSITIVE DISCRIMINATION
Let's first look at an example of positive discrimination: evaluating another group more positively than one's own group.
Tanya, a specialist in developing countries who often visits Africa, placed Africans in her social panorama at the top, close and to the left. She placed Europeans on the right, a little lower and further. Despite the fact that this is due to her too positive attitude to Africans, has its own negative side: She cannot be angry with Africans even if there is every reason for this. When trying to influence the state of affairs by directly changing submodalities, the following situation arose: Africans were moved to right side and placed either above or behind the Europeans. However, this did not give the desired result. The request to mix Africans and Europeans seemed at first unpromising, as it might involve environmental obstacles; however, this turned out to be a quick solution to the problem. After “adjusting to the future,” Tanya decided that she was now quite capable of getting angry with the African. When she returned to Africa a few months later, she became angry and thereby earned the respect of her African counterpart.
^ IS IT POSSIBLE WITH THE HELP OF NAP TECHNIQUES TO CHANGE A PHENOMENON SUCH AS RACISM?
The interweaving of values, beliefs, social personality and spiritual and religious experiences, which largely determines ethnocentric behavior, calls into question the appropriateness of using change techniques; racism seems so deeply rooted... But is it really so? Haven't we HJI programmers encountered situations before where our optimism about the possibility of change was amply rewarded? Modeling people who managed to independently overcome the manifestations of addiction, traumatic experiences, dual personality and loss helps us develop methods of helping those people who are not able to cope with such problems on their own. In the same way, we can model those people who managed to independently get rid of their ethnocentric beliefs. Thus, Billem says: “I stood in the Amsterdam metro next to four Africans. They stood with all their belongings and amused each other: they laughed, joked, tried to communicate with each other in bad Dutch. Suddenly I felt my inner resistance begin to melt away. A warm current passed through my chest... I sympathized with how a feeling of belonging to all people arose within me. There was no more fear in me. And later, during a vacation in Oslo, two black girls got on the bus. They were from the Netherlands and by pure chance they sat next to me. And I suddenly felt very pleased.”
Many people first need to overcome their fear of those “outside the group” in order to subsequently learn to feel friendly feelings. However, what should we do about reducing fear and hatred of Russians? Are you already able to show friendly feelings towards them, or is this already in the past? Is it not since Zhirinovsky appeared?
Helping people overcome fear is the daily practice of tens of thousands of NL programmers. Xenophobia is also a type of fear, therefore, it can also be overcome.
The change in negative discrimination, racism and ethnocentrism, in our opinion, is within the range existing technology NLP. Of course, in this case the desire to change must also come from the person himself. However, the chances of this happening are much less. In the case of a person who does not want to get rid of his racist views, even more serious problems arise. This raises an ethical question: Do we have the right to brainwash racists? Shouldn't we respect their model of the world? NLP is not an ideological, but a pragmatic phenomenon. Therefore, there cannot be a clear answer to this question. Each reader must answer it himself.
We focus on those people who themselves want to change their racist, sextant or other discriminatory views. The biggest problem we face with this is the positive intentions of strong in-group/out-group polarization. First, it helps the person develop a strong personal awareness: I am a member of group X and I am definitely not a member of group Y. The social personality seems to encompass all the groups with which a person kinesthetically associates himself in his social panorama. In other words, group democracy embraces the concepts of “me” and “me position”. Sensual involvement with a group is not the same as belonging to it; in the latter case, other group members are “around you.”
Secondly, we encounter positive intentions on the spiritual Level: “God has called us to a holy war against group Y; they are sinners, we are the chosen ones.” Positive intentions at the logical level of “personality” and “spirituality” need very strong alternatives. Consequently, if your “hatred of the Krauts” is so dear to you, it is so important for your personal feeling and is closely connected with your spiritual experience, it will be difficult for you to see the Germans as your own kind. (Michael Masuchs “Waar komt toch die Nederlandse moffenhaat vandaan?” (“Where does the Dutch hatred of the Krauts come from?” Vreemde Ogen, Masuch 1993).
However, once strong motivation arises, you can begin to work with patterns of change. Each time, a certain pattern emerges: People who loudly proclaim X often do not do so in order to shout down their belief in non-X. In other words, even a bigoted racist often has a part that believes the opposite. Thus, there are a large number of racists who seek to displace the belief that the discriminated against group has superior qualities.
In NLP practice, we regularly encounter people who want to change their attitude towards certain groups. These could be pedophiles who want to change their sexual orientation, getting rid of attraction to children. This may be a psychologist who hates the psychiatrists with whom he has to work. Or the assistant professor who despises artists' paintings but is forced to talk about them in his classes.
If we look for comparable processes within NLP, we can discover them while working with the parts. Is it not the case that some parts hate each other, but after careful processes (see Chapter 16, “Parts”) of negotiations begin to like each other?
Although at first glance there may seem to be a big difference between working with insiders and outsiders, this is actually not the case. After all, social classes, population groups, races or genera are like parts in an individual.
We observe the most dramatic changes, in which hatred is replaced by neutral feelings, when working with victims of sexual and other violence. At the same time, missing resources are added to their aggressive parts. As a rule, this leads to a significant change in state of mind: from hatred to sympathy. Similar techniques are also used with clients who went through concentration camps. When working with the social panorama, we proceed from the fact that the group in the subjective perception of the individual is nothing more than a part. A person thinks about a group in the same way he thinks about another person. And the fact that sometimes this group is a generalized enemy or aggressor does not play any role in NLP. After all, the client can visualize, hear and feel the group just as well as the individual. Developed by Anneke Meyer, the Inside-Out Model has a practical application to the idea that what you dislike most about others is the same as part of yourself (see Chapter 16, “Parts”).
^ THEM OR US: CONCLUSION OF THE INNER PEACE
In the social panorama of man we find the concepts of “in the group” and “out of the group”. These formulations, as a rule, coincide directly with the place that this person occupies in relation to these groups. "In the group" is around this person: he is within this concept. “Outside the group” is outside. When a person leaves a group, he usually changes his position, going beyond the concept of “in the group.”
Kinesthetic involvement with one's own group can vary greatly. Group “cohesion” is manifested in the social panorama through the “closedness of its constituent parts” and is felt through a strong “we-sense.”
Problems related to in-group/out-group relationships arise everywhere. Their range is very large: from transsexualism to drug use.
The social panorama provides a working surface on which interventions in in-group/out-group relationships can be carried out.
Take, for example, an American general who, in the nineties, has to negotiate with the military from the former Soviet Union regarding the destruction nuclear weapons. During the Cold War, a part was formed in it that reproduces the concept of “Soviet”. This part hates him and doesn't trust him.
He can visualize this part. At the same time, he sees a huge number of Soviet soldiers in green uniforms, in front of whom are several fat gray people: Soviet generals. He sees them far away and to the left, just above eye level. They march towards him, but do not approach him.
If this American general wants to change his feelings, he needs to change this image. To do this, we need to combine two techniques: working with submodalities and working with parts. In this case, we are primarily talking about changing the submodalities through which the Soviet Union is encoded. For this change to be feasible, it is necessary to work with two various parts:
(a) the generalized concept of “outside the group” (Soviet Union);
(b) the hateful part that “creates,” believes, or supports ethnocentric views.
^ OVERCOMING HATE
Indication: presence of blocking ethnocentric feelings. There is a small part of the client that wants to change these feelings. When working with a part that is resisting a strongly blocking feeling of hatred, we can use the same techniques that we use when working with a single generalized person towards whom the feeling of hatred is directed. The following stages of this work can be distinguished:
1. Accompanying the client during “silent exposure”
Ask the client to create a visual-kinesthetic dissociation of his feelings of hatred. “Imagine what this other person associates with you, use any means at hand until you see that the image is complete.”
You might ask the client to imagine a movie called, for example, “The US Revenge.” This will help the client to better reproduce the image.
Let the client continue until he gets bored or until he reports feeling “compassionate” for the other party.
^ 2. Finding the positive intention of your own hateful part X
In this case, we are talking about the positive intention of the part that contributes to such a perception of the hated “out-group”. “What is the positive intention of that part that makes you see the Soviet Union this way?” (Consequently, in this case we are not talking about the positive intention of the Soviet Union). The positive intention of the part that reproduces the hated “out-group” in this way is often quite clear: “I must represent the Soviets in such a way that I can deal with them if they come. To be able to defend your country. Because it's my duty. For the safety of my family and loved ones."
In this case, we are also faced with personal and spiritual motives.
For example: “Hating the Germans, I feel like a Dutchman.” Or: “By hating Catholics, I feel closer to God.”
^ 3. Search for the positive intention of the generalized part of the “out-group” Y, towards which the feeling of hatred is directed
Now we can ask the client to fantasize about possible good intentions “outside the group” towards which his feelings of hatred are directed: “What good are they, the Soviets, actually trying to achieve?” The answer might look like this: “Yes, they are trying to improve the world, share the wealth fairly and...”.
^ 4. Drawing the client's attention to environmental relations with "outside the group"
This stage is the definition of the goal. Usually this stage precedes all the others, but it is easier to carry out it in this phase, since it does not have to deal with much resistance. “How do you want to feel about this group? What will help you meet her halfway?” An American general, for example, replies: “I want to see them as my colleagues, but not as friends; Just business relationship, as with your broker...” It can help to identify possible obstacles to the emergence of such a representation. Remove these obstacles by establishing communication with the parts (see Chapter 16, “Parts”).
^ 5. Finding missing resources for part X and part Y
What does the hating part of X need in order to get new sensations? We draw your attention to the fact that the positive intention of the hating part should not be lost. However, it is possible to adapt this good intention to the current situation. For example: the general no longer needs to settle scores with the Soviet Union. The Soviet Union no longer threatens his country, his family and loved ones. You can thank the hating part for Good work and invite her to try to adapt to the trends of the times. Does she want this? Can you count on this? What does this part X need to be able to do this? Such a necessary property may be “trust.” This resource can be found and transferred to the hostile part of X (see Chapter 9, “Resource Transfer”).
In addition, the resources needed for part of the “out-group” Y can be found. “What negative consequences for the Soviet Union might its desire to improve the world through threats have? What does he need to achieve this through peaceful means?” Even if this question cannot be answered directly, it helps in developing new perspective regarding group Y.
What resources are needed by parts “outside the group”? (What does the Soviet Union need to learn to make business cooperation possible?)
^ 6. Adaptation of submodalities
Often the change in submodalities occurs on its own, and in this case no special “movement” is required. However, if necessary, a new representation can be obtained that is more desirable and environmentally friendly.
^ SPECIAL ATTENTION TO THE CONCEPTS OF “HIGH-LOW”
The social panorama gives us access to the mental programs that humans, as social animals, have most developed. In their thoughts, people are capable of manipulating entire nations with just the movement of their eyes. One news report and the Israelis start fighting again. Just one remark, “Pete is a homosexual,” and everything appears in a completely different light. One thrown phrase, “He has a positive reaction to AIDS,” and the attitude towards the person changes radically. The news “He inherited eight million”, and the image of a person becomes completely different. It is known that the designations of submodalities “high-low” have a special meaning for almost all people. A small upward shift can have huge consequences. We therefore advise that you handle these symbols with extreme caution.
^ HANDLING OTHER SOCIAL EMOTIONS
Guilt, jealousy, arrogance, shame, falling in love, envy and admiration are social emotions. They react to social triggers. However, triggers alone are not enough. In order to evoke social emotions, it is necessary to activate the system of submodalities within the social panorama of a person. The system of submodalities must have coding for specific social emotions. Steve and Connirae Andreas, in their book Het hart van de geest (The Essence of the Spirit), excellently describe the emotions of guilt and shame. They found significant overlap in the ways in which people experience guilt and shame.
The structure of guilt is similar to the structure of shame, only the structure of guilt includes the awareness that a person has done wrong. The most important difference between guilt and shame is the answer to the question whose norms were violated. Violating one's own norms leads to feelings of guilt, while violating other people's norms leads to feelings of shame. When the submodalities of both experiences change, the client is faced with the content of the violated norms. And at the same time, he needs to decide which norms he wants to deal with in his life and which he does not. Part of the work with guilt and shame involves re-choosing norms.
However, along with hatred, guilt and shame, such a valuable social emotion as love can bring people many troubles. For example, unrequited love can destroy a person.
^ BREAKING THE ENCHANTS
This pattern (technique) can be used to get rid of limiting social connections. For example, if someone wants to get rid of unrequited love.
^ 1.Identify problematic relationships
Who has more influence on your life than you would like? Let's call this person X.
2. Identify which social designations are most important to X
Find the critical submodalities of these notations. If there are many kinesthetic components associated with the idea, which, as a rule, is the case with the feeling of love, then a possible intermediate stage in this case may be visual-kinesthetic dissociation. To do this, ask the client to visualize himself with a visual representation of important symbols. Thus, if an important concept for someone is the concept of liking/disliking, and this concept is reproduced in an image using distance and location, then that person will see himself and the other person in the center and next to each other. At the same time, the client, still in a state of visual-kinesthetic dissociation, visually represents a change in submodalities. After this exercise has been done five times, it is time to test the ecology.
^ 3.Test the environment
What do you have to lose if you represent X differently from now on? Is there a risk of missing out? Can you act wisely?
^ 4. Let the client associate himself with the new play
If there are no longer any environmental obstacles, ask the client to return to his original state and perform a new reproduction of X. Is he happy with the result?
^ 5. Test the environment and adapt to the future
Ask the client to re-associate with the new representation of X and see if this new representation of X will have negative consequences for him. If the client feels good, he can now use this new representation. Under certain circumstances, it can also return to its previous representation.
^ GAME WITH SOCIAL SYMBOLS
People not only divide each other into categories, but also connect each other with different designations. These designations can be encoded through certain submodalities. Take, for example, the “rich-poor” designation. When you hear that someone is very rich, you remember. How does this change your idea of a person?
^ EXPERIMENT: SUDDEN WEALTH
Think about one of your colleagues. Imagine hearing that this colleague inherited three million. How will this affect your perception of your co-worker?
If the concept of "rich-poor" is an important designation for you, then you will also encode this designation through such clear submodalities as "big-small" or "tall-short". Prosperous, rich, fabulously rich, incredibly rich... What exactly is the critical submodality of such a social designation?
Problems arise if you label people incorrectly, or if the way you do it has a blocking effect. Imagine, for example, that you are shy in front of someone who is rich, and you want to learn how to behave at ease with this person. By discovering the critical submodality by which you encode rich-poor, you have the opportunity to change your understanding of that person. If you code a rich person bigger and taller than a poor person, you can observe what happens if you put the rich person lower and make his image smaller.
As with other submodalities (personal life lines; see List of Terms), in this case it is also quite difficult to get a truly correct understanding of the submodalities. The first impression is often the most important. Therefore, the skill of the NL programmer is to formulate questions in such a way as to achieve a fairly “pure” first reaction from the client.
Identification of important social designations is carried out in approximately the same ways as finding critical submodalities of the corresponding groups.
^ EXPERIMENT: SOCIAL NOTATIONS
1.Suggest test marks
Offer the participant some of the following designations and ask him to give for each designation three examples of people to whom it might be directly relevant:
Love-hate;
Strength-powerlessness (stronger than you; what is your own position regarding this designation: how strong do you think you are?);
Strong-vulnerable (stronger than you; what is your own position on this matter?);
Reliable-dangerous;
Confidential-hostile;
Rich1poor (personal position);
Successful-unsuccessful (personal position).
^ 2.Set the remaining symbols
Ask the participant about other important social symbols and do the same with them. You can use the following formulations: “What do you love in people?”, “What qualities in people do you consider the most important?”, “Which people do you envy, what do they have that you don’t?”, “What kind of people do you feel for? disgust, because of what qualities does this happen?”
^ 3.Take note of the place in the social panorama that the most important social designations occupy
Compare their location with the location in the other person's social panorama.
^ 4.Place important social symbols in hierarchical order
In this case, a hierarchy of social values (or social criteria) will arise.
^ MASTER OVER MASTER: SUBJECTIVISM OF SOCIAL DOMINANCE
In ancient times... when a saber-toothed tiger suddenly... who will you run after? Who will you follow, Urag or Yummikit? Urag has great strength, but Yummikit is much more agile. What if now the whole tribe runs away in panic, and Urag hides in the forest, while Yummikit runs across the plain?
In today's social life we are faced with the same dilemmas: who will you allow to lead you? Who will you follow? After all, in life-threatening moments we are faced with a choice: are you for or against? Who will you vote for? Who will support you at the meeting and who will not give you a helping hand?
Social dominance, leadership, power, social prestige are directly related to the cognitive function of “hierarchical thinking.” The hierarchy that reigns in the heads of leaders and those who follow them. The consequence of this is leadership behavior. A leader can very actively encourage his follower to associate very high social designations with him. In this case, the follower will have to use strong encoding through submodalities to be absolutely sure that he is following the right leader. To achieve this, he must give the leader a central place in his social panorama and imagine him as higher, more powerful, more powerful than everyone else. People tend to associate only one leader with a particular social designation, which makes it easier for them to make choices. It's difficult to deal with two world champions. Or with two presidents. If there are two equal leaders, their supporters will need to put in a lot of effort to come to a final choice. We can see the same thing in sports. From sixteen speed skaters, all of whom are excellent, it is necessary to choose the one who receives the most dominant encoding through submodalities. The difference, which is hundredths of a second, is mentally converted into meters. After all, a fraction of a second is not comparable to the submodalities of the concept “champion”.
At the same time, it turns out that the concept of “leadership” is related to context; speed skating champion is not automatically prime minister; The social designations that people give to each other in one situation are not the same as the designations that they give to each other in another situation. For example, Yummikit is a leader at a time when there is an explosion of social tension in the crowd, which can be caused by betrayal or theft. And Urag is the leader if there is a threat from enemy tribes or wild animals. So...follow him if the saber-tooth tiger attacks! When coding through submodalities, context is always important. Therefore, it is necessary to distinguish when it comes to sports, when about politics, when about art, and when about something else.
In the sociopsychological study of the concept of “leadership,” much attention is paid to the factors that allow a person to become a leader. Somewhat less attention has been paid to the factors that make a person a supporter (Brown 1988). Even though some people seem to be "natural leaders" - people with a leader's personality - they will be nothing if they don't have willing followers. Therefore, leadership must be viewed as a kind of interaction in which hierarchical relationships affect both leaders and their followers. They subdivide each other and themselves using roughly the same important social designations. And if this does not happen, conflicts arise: the leader and his followers begin to accuse each other of dependence or disobedience, lack of loyalty or abuse of power.
Hierarchy in a group is carried out under the influence of two various forms interactions:
(a) interaction between the leader and his follower;
(b) interaction between supporter and supporter.
We can say that the meta message in a leader-follower interaction is the phrase: “I am the boss,” and the meta-message in a follower-follower interaction is the phrase: “He is the master.”
To develop democratic leadership, the interaction between supporter and supporter must be given priority. In this case, supporters will accept joint decision about placing the leader at the very top of your hierarchy.
Social dominance is rooted in certain genetic factors: a herd of animals can only survive if it has experienced, strong and intelligent leaders. In humans, physical attractiveness has an even stronger social impact than dominance, as research by Judée Burgoon has shown (Burgoon 1991). Attractive people are looked at more and listened to more. Ugly leaders are significantly inferior to their beautiful rivals. From a biological point of view, one can come to the conclusion that reproduction is more important than social order in the herd.
Physical strength is also a leadership factor in humans. However, growth turns out to be even more important, perhaps because the critical submodality of leadership is very often the concept of “low-high”. Of course, this is due to the fact that we, as children, usually come into contact with leadership in the form of much “taller” adults. John Gunn believes that another way to take a higher place in the hierarchy is aggression. He found that people who engage in aggression typically fail to achieve control, power, and fame in other ways. Powerlessness can lead people to engage in highly aggressive behavior (Gum 1991). If you are small and ugly, you better be a supporter, otherwise you will have to fight and fight.
Along with appearance In a person, another very important factor in leadership is the quality of his central nervous system. We define this quality by mental, motor and verbal speed (Derb en Sinclair 1990). Possessing a very fast brain and corresponding motor apparatus, we have the ability to overcome our opponents very quickly. Quick reactions, the ability to speak quickly and make decisions provide great advantages. Verbal ability, tone of voice, articulation and language proficiency also have a direct bearing on leadership. In Chapter 21 (Metaphors), we'll talk about their function in power communication: Leaders enjoy using metaphors.
At the same time, leadership benefits greatly from the ability to selectively pay attention. This ability for selective attention is given to everyone by nature to varying degrees. One who has this ability to a significant degree can focus all his attention on personal goals without being distracted by what other people are doing or saying. This is “willpower”: the ability to stick to your own line.
Possessing these natural qualities, a person can develop other qualities independently. Morris and Barry studied a group of 281 student leaders. The beliefs of members of this group turned out to be less irrational than the beliefs of members of control groups. The student leaders' ideas turned out to be highly future-oriented. Members of this group saw an average of 4.6 years into the future (Morris et Barry 1992). NL programmers receive similar information in the process therapeutic work with time lines. A vision of the future can allow a person to become a recognized leader, especially if this vision is accompanied by a greater sense of realism and... the right appearance.
Research from the perspective of humanistic psychology shows that people who have the distinctive trait Abraham Maslow calls “self-actualization” do not aspire to lead organizations. Maybe , Some people who strive for leadership are motivated by their internal conflicts; maybe they need leadership to compensate for their feelings of inferiority, as it often seems to us? But be that as it may, if someone needs it, then it is part of his mental “ software"leader. If we intend to model leadership, we need to turn our attention to those aspects that can be learned. How do small, unattractive, slow leaders with little willpower do this? Do they have sufficient vision and realism?
EXAMPLE
The lesson begins. The participants sat in a circle, and meanwhile the docent told something about ordinary things. At this point, everyone sees each other and gains an understanding of each other, which is based on recognizing the submodalities of each participant's personal important social designations. According to Kalma's research, we can detect social dominance through a person's gaze (Kalma 1991). Such a hierarchy position, based solely on nonverbal information, is unlikely to be influenced by what we want to know about people or what we expect from them. Consequently, if during the presentation each person present talks about something, this will have a very small effect on his position on the hierarchical ladder. Findings from Richards and his colleagues' research highlight the importance of nonverbal expressions in relation to social dominance. Richards and his colleagues came to the following conclusions (Richards c.s. 1991):
Men shape various images dominant and subordinate women.
These images are mostly based on nonverbal cues.
Dominant and submissive women exhibit clear differences in behavior and appearance.
Men tend to exploit subordinate women.
Obviously, long before anyone in the group said anything or said anything, his appearance already told everything about him. The influence of signals in this case significantly exceeds everything that follows them, at least when it comes to social dominance.
During the acquaintance process, each participant activates important social signifiers. Based on these social designations, everyone divides everyone around them into categories. After this, everyone gets a “group idea.” In this idea, you also assign a certain place to yourself, comparing yourself with others based on your important social designations: These are more fortunate than me, and these are less fortunate. These are a little older than me, and these are still very young. You know with whom and in what social category you are. After the introduction and the first discussion, the images of certain participants become increasingly clearer. They rise higher and lower, they come closer or move further away. Some people stand out against the general background, others merge and disappear from view in the dark depths of unconscious coding through submodalities.
In discussions we find out whether we belong to the majority or to the minority. In this way we can determine our behavior one hundred percent. And while we persuade someone to our point of view, their smallest nonverbal reactions influence our perception of what opinion they hold. We can observe his “change of views” and at the same time we transmit to him the submodalities of our group. “Janssen is fine!” (The use of the Social Panorama in group training, leadership training, and in-group/out-group behavior are described in detail in The Social Panorama: NLP and Group Processes (Derks, 1995).
Social panorama. Lucas Derks. Close relations. November 12th, 2018
Social panorama. Lucas Derks. Close relations
When were you born
You started to recognize people
they smell different
look different
Feel different
But did you know that you only have one mother?
sometimes she's busy
sometimes she's friendly
Personification occurs when the concept of mother appears in your mind
J. Piaget
You know that she is there, even when she went to the store, i.e. you imagine it with your inner gaze
We attribute certain qualities to each person, putting together a picture
Every person has self-awareness
Everyone knows and has their own name
But for other people WE MUST give some names in order to think about him and represent him
Assumption:
When we communicate with a person, we endow him with different properties.
Relationships are when I generalize some ideas:
My way of making relationships stable is to put a person in some place
If the relationship is not very good, then I can move this person
People try to ensure stability in their inner world and relationships
Problems often arise
Question
Dual arrangement of the same person
Two different relationships:
I run in the morning with Petya
I'm his boss
which I can't stomach for his work
and if he overtakes me too often, then I can cut off his bonus
These are two different worlds
But if we have a sporting event, there may be confusion
IN family relationships somebody:
My lover
The one who washes the dishes
If there is some unusual situation (picture), then you need to ask the person what this means for him.
Social & Spiritual panorama
Religions are very clear about relationships with the dead.
Examples:
Very nice client
The “ex” was, as it were, “inside her”
And other partners could not resist with her
They took her partner out and she got married and gave birth to a child
In the USA, this is a sign of complete mental illness. health
This is not the case in the Netherlands
The partners divorced and have children together.
Options:
Your ex-partner is behind you and supports you, then you might. addicted to him
The ex-partner is right in front of you, then you might. im too engrossed in him
When the partner is further than at arm's length, then there is no longer a sexual relationship
Your new partner
You
Children from a previous marriage
Former partner
Exercise "Change for the better"
Source:
Training by Lukas Derks "Social panorama" 2008 in Moscow
Mind Map:
© Olga Vinogradova 2008-2018
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Name: Social panoramas (2 parts)
Description:
The social panorama is a model of a person’s world, it consists of everything that is included in his world, that makes up his world, his little “Universe”, therefore it is sometimes also called the “Microcosmic” or “Spiritual Panorama”.
The social panorama is an egg-shaped space around each person with an average radius of about 7-8 meters, in which all the elements that make up his world are encoded with fractals.
The social panorama is a tool for diagnosing and transforming patterns of social thinking and social intelligence, including self-identities and personifications. And working in a social panorama is a way to contactlessly change and improve any type of interaction.
Social panorama is one of the languages with which we can communicate with the unconscious. A language that uses the space around us. In this space you can imagine everything - and not only social (family, friends, enemies, bosses and colleagues), but also everything - yourself, your parts, objects and phenomena around us, events of the past, problems and their solutions, and much more. And most importantly, all these ideas can be changed and improved - and as a result, your life will change and improve. How? You will find the answer to this question in the book, since it contains heaps of examples and clear algorithms of techniques.
The book will most likely appeal more to professionals in psychology and psychotherapy, and this is not a book that I would recommend for complete beginners.
Let's see in what areas of life the social panorama is applicable. Let's look through the table of contents:
- Components of the social world– the first chapter of the book is devoted to the theoretical foundations of the social panorama, an explanation of the main basic concepts and provisions that will be used throughout the book.
- Social panorama model– this chapter is devoted to the question of what a social panorama is, what laws it follows and what opportunities it opens up. And starting from this chapter, we begin to use the possibilities of changes in the social panorama to improve social relations.
- Self-awareness- this chapter is dedicated to our “I”: our personality, our individuality, our essence - call it what you want. You will learn how the “I” is represented in our body and in the social panorama, and you will be able to find it and get to know it. You will learn how to easily and simply overcome internal conflicts and collect a single image of yourself, change your sense of self and self-image, understand who I am, raise your self-esteem, and all this not only in order to feel better and be more effective in communication and life, but also simply to find Yourself, to finally love Yourself, to restore spiritual harmony and integrity, and ultimately, to find happiness and joy from being Yourself in this world.
- Creation of power– the fourth chapter is devoted to power: both excessive admiration for it and excessive suppression of others. And if you can’t cope with yourself when you’re called on the carpet, or, as a boss, you feel distant from your subordinates, the simple techniques in this chapter will help you build relationships and feel like equals with any people.
- Relationships in groups– the fifth chapter of the Social Panorama is devoted to relationships in groups. Maybe you feel like an outsider, distant from your group? Or maybe, on the contrary, it’s too close and you would like to move away? Perhaps there are groups of people that you hate or fear? Or are you prejudiced? This chapter will help you resolve differences and feel like you belong in any society.
- Family panorama– family is perhaps one of the most important groups in our life. And that’s probably why it’s the most conflicting. Disagreements between children and parents, husband and wife, distant and closest relatives. Excessive affection or distance from family members, conflicts and struggles, exclusion of one of the family members, dominance of some over others or subordination. It is impossible to describe all the problems. But there is a solution. As always, everything is encoded in our mind. And by changing these encodings, we change our place in the system, thereby changing the entire family system. Relations are normalized, built, the right order emerges. And how can one not remember the great Bert Hellinger with his family constellations. And in the same way, Lucas Derks shows us how by changing our understanding of family, we change our relationship with it. And he shows this with specific examples and techniques.
- Spiritual panorama– in this chapter, Lucas Derks swung at the sacred, in the literal sense of the word. How can psychology help in purely spiritual matters? Help you cope with the grief of loss, reconcile with the dead, strengthen your state of connection with God, and even experiment with possession and exorcism.
- Group training and education - final chapter Social Panorama is intended for trainers, teachers and everyone involved in leadership and learning. You will have the opportunity to solve any problems, from fear of the group to the personality of the coach.
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