Tag Archives: Nicole Conner

Life Atlas Therapy … and why You may find it Helpful (Part 1)

“Neither the life of an individual nor the history of a society can be understood without understanding both.”

(C. Wright Mills, The Sociological Imagination)

The many ideas and methodologies that comprise Narrative Therapy have me regularly intrigued. I witness their effects as I work with individuals and groups. Perhaps one of the most noticeable reactions from clients comes as they consider how their life narrative has taken shape by the greater social and historical context in which they exist. What they realise in this exercise is not only that they (clients) are not the ‘problem’, but that the ‘problem’ is carried and propagated in the imagined social construct of their culture and history.

I was curious about how this recognition of one’s own experiences can be traced back to one’s location within a system of power relationships – “the personal is political” (attributed to Carol Hanisch, 1970). It was this curiosity that contributed to the development of Life Atlas Therapy.

Life Atlas Therapy draws on a timeline concept. Instead of a linear trajectory that maps the positive and negative influences on a client’s life, it maps out a person’s life stories within ‘countries’ of culture and history. This approach considers problem-laden stories within a ‘country’ in which that ‘problem’ originated. For example, ‘Jay’ (not their real name) wanted to discuss a part of their story that they drew in black. They called it ‘Disaster Cove’ – a place where they felt they had been hijacked by trauma and grief and which continued to have a negative influence on their life.

‘Disaster Cove’ was richly described. We use this conversation to externalise ‘Disaster Cove’ with the help of a metaphor. It now becomes a ‘country’ with politics, culture, folklore, themes, and song. Narrative questions included:

  1. What colour is this place?
  2. Does it remind you of any actual country?
  3. What government is in place?
  4. What parts would you avoid visiting?
  5. What parts would you recommend for sightseeing?
  6. Tell me a story that made this place meaningful to you.
  7. Who was someone that impacted your life in this place?
  8. Etc, etc, etc.

A rich description of Disaster Cove assisted Jay in understanding why Trauma and Grief had such a dominant voice in their life. We also discussed the ‘sparkling moments’ (White, Re-authoring Lives, 1995) that began to emerge out of Disaster Cove. Jay identified unique outcome stories, strengths, hopes, dreams, and skills of resistance that they teamed up with in this place. In Jay’s words, “It seems like Disaster Cove is not all black … it has a starry sky.” The ‘starry sky’ had been rendered invisible by Trauma and Grief, but now Jay began to uncover alternative landscapes on their Disaster Cove narrative.

Disaster Cove was a ‘country’ that had emerged out of their social and historical context. For example, Jay discovered that it was the ‘stiff upper lip’ cultural norm of this place that allowed trauma such a loud ‘inner’ voice in their life. “I remember being reprimanded for my tears in a public place … it shut me down.” Later on, Jay would remember stories of ‘angry crying’ – a skill of resistance against a social norm that sought to silence them. Jay was beginning to write their Disaster Cove narrative from a whole new perspective.

Life Atlas Therapy is a method I have developed (and am developing in different contexts) that assists individuals and communities to re-engage with their life stories and histories to bring about rich, double story development. In the words of Kaurna Elder, Aunty Barb Wingard, it is a method that helps us remember stories in a way that makes us stronger and connects us to our hopes and dreams.

One of the astounding findings in this research and practice has been the re-emergence of precious stories and memories that been hidden by trauma… a topic for the next post (TBC).

The problem is the problem; the person is not the problem.

– Michael White and David Epston –

 

Nicole Conner is a qualified Narrative Therapist working in Elsternwick, Victoria. Nicole’s work is built on the premise that the stories we hold to shape who we are, what we do, how we think and how we feel. In other words, our stories give meaning to our lived experience. For more information visit the Defining Stories webpage.

 

 

God on My Side?

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I spent the first seven years of my life in a small village in Northern Germany. It was the sort of place where everyone knew each other and the children roamed the streets like herds of sheep. You had to be tough in those herds! Children aren’t always as nice as we like to imagine. My last resort when things got hairy was to remind everyone that my dad lives just a few houses away and he will sort out anyone threatening his daughter’s well-being. That normally did the trick. Dad was respected and no one liked the idea of having an angry German-Russian breathing down their neck. Of course, to my utter disappointment, the times dad did show up and I tried to dob on someone I perceived a threat to the welfare of the community, dad would be as kind and pleasant to the wee human as he could. I remember being furious. Dad was supposed to be on my side!

Several decades later, it occurs to me how hard it is to grow out of this. We simply change the ‘dad’ figure to reason, physical strength, positions of power, or ‘God’. If you conduct a brief search throughout the corridors of human history of wars fought with strong religious ideals, you will discover a common thread: each blood-lusting party had the novel idea that God was on their side. There seems to be a ferocious zeal that overcomes those who believe that the Divine is blessing their violence. As Blaise Pascal dryly commented, Men never do evil so completely and cheerfully as when they do it from a religious conviction.”

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Those of us who would consider ourselves people of faith may recoil at the idea of thrusting a spear through an opponent’s heart in the name of God, or of terrorising villages and families in order to execute a ‘just’ war on terror, but perhaps we have other ways to vilify those we deem as an ‘enemy’, a ‘threat’, or simply people who have differing views from us. If we can insinuate that we have ‘God on our side’ then there is a high chance that the masses will ‘ooh’ and ‘aah’, and that they will follow our cause without engaging in critical thinking. If we really want to drive a point home, we can ensure that people understand that our idea has God’s backing.

Positions of political and religious influence can be precarious places. These platforms provide all the necessary ingredients for deception, greed and power, which can corrupt hearts. When we adopt a ‘Joan of Arc’ persona and use sentences like “God told me”, we are using our influence, in whatever capacity, with the danger of engaging in control and manipulation – possibly with the best intentions, but still potentially dangerous. No amount of ‘scriptural backing’ gives us the right to put people in such a position that if they question us, they question God.

History should serve as a teacher. Take a moment to consider just a few of the many examples like the Apartheid ideology undergirded by the Dutch Reformed Church, the long history of Anti-Semitism in the Catholic church, the Spanish Inquisition, the Religious Wars of Ireland, the exuberant preachers of the pro-slavery era, the modern day ‘Kill the Gay’ bill enthusiastically propagated and supported by Religious Leaders from the USA, or the horrendous consequence of banning contraceptives in Africa and other parts of the world. We need to consider the wake of destruction that often accompanied ideologies and people of power who claimed God on their side – be it Presidents, dictators, Popes, priests or ministers.

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The moment our idea of God paints us as the ‘Messiah’ to liberate the misguided, evil ‘Other’, we come dangerously close to creating a ‘God’ in our own image, who looks and thinks like us. I would urge us to exercise caution before we marginalise and label those who differ. Many of the dogmas that were held with such certainty in a previous era, are now considered fallacies. Perhaps most confronting is the notion that what often irritates us in others is mirrored in our own shadow side. Everything that irritates us about others can lead us to an understanding of ourselves, said C.G. Jung. The French writer, Vauvenargues, responds: We discover in ourselves what others hide from us and we recognize in others what we hide from ourselves.”

It is a terrifying thought that God stares back at us from the eyes of our ‘opponent’
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