1. Participants will divide into groups of three or four and have a round in which every time one participant is a 'teller' and the others witnesses. 3、4个人一组，围成一圈。每次选一个人做“讲述者”，其他人做见证人。
2. Teller - Tell in turn, of an experience (short story or anecdote) from younger age, from which you draw: strength, empowerment and/or inspiration. An experience from your: roots, family of origin and/or culture. The experience could relate to values, beliefs, symbols or rituals that are important for you. Please tell the experience in detail.讲述者：按顺序讲述一段小时候的经历（小故事或者轶事），从这段经历中你活的了：力量、胆魄/或鼓舞。讲述一段关于以下内容的经历：你的根基，原生家庭和/或文化。请尽量详细讲述这些经历。
3. Witnesses (each witness separately) - While the person is telling his experience write down words and sentences that resonate for you (don't write verbatim all the experience) in the language of the teller. Words, sentences or metaphors that seam central, meaningful and touch you. 见证人（独立做）：在讲述者讲述他的经历的时候，写下那些让你产生共鸣的词语或者句子（不要写逐字记录）。记录那些在你看来特别关键，特别有意义，能打动你的词语、句子或比喻。
4. After the first round ends a second round will take place. In the second round all reflectors will read to each 'teller' their words and sentences they wrote down. 完成前面一轮练习，就进入下一轮练习。在第二个环节中，所有的回应者把自己记录下来的句子读给讲述者听。
5. After ending both rounds we will try to relate to the following questions in the big group.两个环节都结束之后，我们可以提问以下问题。
• How did you feel?你们感觉如何？
• How was the experience of telling?讲述的感觉如何？
• How was the experience of listening to the witnesses?见证人倾听的感受如何？
• How was the experience of listening to the 'teller' with these specific guidelines in mind?用这种特殊的方式去倾听讲述者的话有什么感觉？
• How is this way of listening in comparison to other ways of therapeutic listening? For the 'teller' and listener?这种倾听和别的治疗性倾听有什么不同？对讲述者而言有什么不同？对倾听者而言呢？
• What did you learn from the multiple reflections? 通过大家的反思你学到什么？
Meaning and Intentionality 意义与意愿
• Human beings are meaning making creatures. 人类是创造意义的动物。
• Human beings are intentional creatures, not only and not mainly controlled by needs, desires and impulses. 人类是有意愿的动物，不仅仅并且主要不是受需要、欲望和冲动的控制
• In order to make meaning of events people create stories.为了赋予事件意义，人们讲故事
• Every given situation can be multi storied. 每个特定的情境都可以有多种不同的故事。
• In the multitude of events a person experiences in life and the multitude of meanings one can ascribe to each experience there are many potential narratives, some being preferred ones.一个人生活中所经历的各种事件，以及人们可能赋予每个经历的各种意义中存在很多潜在的故事，其中有些故事更受欢迎。
• From the above we can conclude that a person has choice (self agency) as to what meaning to ascribe to situations he experiences, what experiences or meanings he focuses on, and into what narratives he weaves the different experiences and meanings. 通过以上内容可以得出结论：人对赋予自己的经历何种意义、关注哪些经历或意义、用哪些故事来编织各种经历和意义是有选择的（有自我主动性）。
• Victor Frankel wrote about his experience of meaning making and choice even in face of severe Trauma. 维克多•弗兰克尔曾描述自己在面对极大创伤的过程中赋予人生意义和做选择的经历。
Practices 实践
Scaffolding possibilities through unpacking and deconstruction通过开显和解构支持来访者发现新的可能性
Scaffolding choice (forking, evaluating) 支持来访者做选择（一分为二，评估）
Scaffolding meaning （支持意义）
Language and listening语言与倾听
• One of central ways we create meaning is through language.我们创造意义的主要途径之一是语言
• The language we use crafts and creates reality. 'Not history taking, rather history making'. 我们所使用的语言会改变和创造显示。“不是顺应历史，而是创造历史。”
• Listening as central to the language process. (Tom Anderson). What we listen to and how we listen is transformative of us and others.倾听在语言过程中居于核心地位（汤姆•安德森）听什么、怎么听对我们和别人都有转变作用。
• Whose language are we privileging? The client is the expert and we are interested in hearing the local knowledge. 谁的语言更重要？来访者是专家，我们对倾听他们自己的知识很感兴趣。
Practices实践
Experience close language. (listening, not imposing professional and social discourses, being culturally sensitive, giving voice)贴近体验的语言（倾听，不要强加专家的话和社会公认的话，对文化要敏感，让人有说话的机会）
Externalizing conversation. (seeing people as separate from problems, personal agency, allowing more choice) 外化对话。（把人和问题分开看，关注个人的主动性，允许更多的选择）
Focus on what works, (unique outcomes, the absent but implicit, stalled initiatives, double listening). 关注有用的东西（例外发现，虚位涵存，被压制的本愿，二重倾听法）
Preference for therapist being from a similar language and culture of the people we work with (family centre). 优先选择和来访者的语言和文化接近的治疗师（家庭中心）
Social construction社会建构
• As we saw above 'reality' in general and identity in particular are formed through language which is a social phenomena. Each culture and community have a different 'language'如上所述一般而言“现实”是通过语言建构的，具体而言身份也是通过语言建构的，是一种社会现象。每种文化和社区都有独特的“语言”
• Meaning and identity are a social and cultural project and not only an individual one. 意义和身份是社会和文化的产物，不是个人能左右的
• Seeing the focus at the individual level is only comparatively new. In most traditional societies people see their identity as social and relational and not centred on the self. Co-constructed. 从个体的角度来看这个问题相对比较新。在多数传统社会里面，人们将身份视为社会和关系的产物，核心不在自我。共同建构。
Practices实践
Re-membering conversation 回塑对话
Virtual leagues 虚拟团队
Outsider witness groups 外部见证团队
Working with families and communities 与家庭和社区合作
Power力量
• Problems acquire their power from internalized norms, cultural and social discourses and social criteria. 问题的力量来自被内化了的社会习俗，文化和社会成见以及社会标准。
• The power of modern science and its ramifications. (generalizations, developmental continuums). 现代科学的力量及其后果（一般化，发展连续体）
• Problems and hierarchy tend to depower instead of empower the people we work with – the people we work with are the experts of their lives. 问题和等级往往会让我们的来访者更加无力而不是有力量——他们才是他们生活的专家
Practices 实践
The people we work with are the experts of the experiences they have gone through. 我们的来访者是他们所经历过的事件的专家
Searching for people's skills and knowledges of life.寻找来访者的生活技能和知识
Not seeing people through social norms such as psychological categories. Rather seeing them through non-pathological eyes.不通过心理分类标准之类的社会成见去看人，而是以非病理化的眼光看人
A de-centred but influential stance of therapist. Not to save or give advice rather to be like an anthropologist looking for the self agency of people we work with. 治疗师不是中心，但有影响力。不是去拯救来访者，不给来访者提建议，而是像文化人类学家那样去寻找来访者的主观能动性
Situating problems in social discourses. 把问题放到社会话语背景中来看。
To quote Michael White:
引用麦克•怀特的话：
有时候在教学中会有学生问我在治疗实践中为什么必须要用地图。我回答：“完全不是必须的”，但是……在治疗对话中我们总会以某些指导思想为参照，只是这些指导思想往往会因为我们过于接受而不被注意，这种图习焉不察的结果就是我们无法对这些思想依据进行反思和批判。我认为这是很危险的，因为有可能给我们带来限制，让我们不加批评地重复我们所熟悉的治疗实践，忽视这些实践可能给来访者的生活带来的影响。
1. For guidance on our journeys with people who consult us about the predicaments and problems of their lives.为了在陪伴来访者度过生活困境和问题的过程中有方向感
2. To assist us in finding our way to destinations that could not have been specified ahead of the journey, via routes that could not have been predetermined.为了帮助我们找到前进的目标，尽管路线不一定那么明确
3. As a reference for accountability: to render more transparent the therapeutic process that Michael White has developed. 作为一种知情同意的参照。怀特提出的这种治疗过程是透明的，借助这些地图可以更能保证这种透明度。
4. Therapeutic conversations are not ordered, and I make no effort to determine my response to people’s expressions ahead of these expressions. 治疗性对话不是机械的，在来访者表达自己之前，我不预先确定我会如何反应。
5. A map gives a structure that can guide practice. Interestingly, it is rigorous practice and repetition of this non-linear structure that enables spontaneity – the expressions of life that seem most spontaneous to us are those that we have had the most practice in.地图可以提供一种结构，用来指导实践。有趣的是，这是一种严谨的实践，这种非线性的结构的重复可以保证自发性——我们最富有自发性的生活表达是通过我们练习最多的方式表现的（熟能生巧）。
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发表于 2015-5-14 08:36:25
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