Académique Documents
Professionnel Documents
Culture Documents
Theme:
Conference Proceeding
Title of Presentation:
Presenter:
Rosa Granadillo-Schwentker PhD, R-DMT
California Institute of Integral Studies
Institute of Transpersonal Psychology
Transpersonal Integrated Energy Therapies
Abstract
as integrated mind-body-spiritual beings. Dancing together and delving into their narratives and
processes, they hold and acknowledge differences compassionately while they rehearse relating
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Description
Therapy as a tool to acknowledge and respect cultural differences. We will discuss cultural-
social barriers that form the image of others and us, as intercultural dynamic presences in
society. The Dalai Lama describes Mindfulness as a state of having a neutral mind despite what
comes into our awareness (Dalai Lama & Goleman, 2003, p. 171). By acknowledging whatever
comes to mind, it disappears. Mindful Dance Therapy not only emphasizes the importance of
Movement as the root of all artistic activity (McNiff, 1981, p. 110), but also fosters connection
among participants, exploring its implications for their self-concept and relationship with others.
Hackey & Earhart (2010) describe the physical and affective effects of Dance Groups as
enhancing social networks and encouraging social interaction (p. 42). Dance Therapy’s primary
goal of helping people to express themselves connect with others (Loman, S. in Malchiodi, 2007,
pp. 68) allows the process to unfold. Dancers bring their whole being (mind/body/spirit),
personal history, persona, and an immensely wide diversity of human experience (Stomsted &
Haze in Pallaro, 2007, p. 60), including self-formation and self-concept developments derived
stresses the importance of developing “the right understanding of one’s own personality or
temperament [with its issues, values, and personal history] in order to lead a balanced and
harmonious life” (Sircar, 1999, p. 41). For her, each one of us has some concept of herself as a
person with purpose and wishes. Moreover, at the level of regular affairs, we have a goal of
understanding this self (p. 40). Sue & Sue (2008) present a revised model for Racial/Cultural
Identity Development (R/CID) with five stages: conformism, dissonance, resistance and
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immersion, introspection, and the last, integrative awareness. In this final stage, the individuals
commit to work for intercultural/interracial understanding to relate with all culturally diverse
groups in a respectful way (p. 243). Achieving this stage seems to be important considering that
in this young country, to borrow the words of Yvette Flores-Ortiz, “we all are the product of
multiple migrations” (Flores-Ortiz in The Latina Feminist Group, 2001, p. 33). For Abhidhamma
Buddhism or Buddhist Psychology, the exploration of the self is contextualized around the
understanding of ‘who am I’ (Sircar, p. 43), which includes five aggregates, matter, feeling,
As psychosocial beings, forces of society and family life affect us in diverse ways
depending on culture, ethnicity, ideology, political views, personal history, life style, and sexual
preferences among other factors. This diversity is marked by the existence of the other that
looks, thinks, and acts differently from the mainstream. Jandt (in Parker & Fukuyama, 2007)
defines the other as “the one that creates a target for negative comparisons to elevate one’s status
in detriment of another group” (p. 228). Harvey & Laszlofty (2005) talk about ‘situational
devaluation,’ as a phenomenon connected to people that are different (p. 42). It corresponds with
our assumption of the other as an outcast because of dissimilarities, which may propitiate the
disruption of community at a cultural level (ibid, p. 207). Parker & Fukuyama (2007) discuss the
We agree with Sue & Sue’s (2008) discussion of three desirable attributes of cultural
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interventions for particular populations (p. 44). They define cultural competency as the ability to
create client resources, to acquire counseling skills to function effectively in a pluralistic society,
and to interact successfully with clients from diverse cultural backgrounds (p. 46). Parker &
Fukuyama (2007) suggest taking a stand in discussing and reflecting upon what contributes to
racial, gender, class, sexual orientation, and religious oppression (p. 207). This ought to include
the easy realization of undesirable “feelings caused by disturbing issues, and calls for the
discipline, admission, or acceptance of their presence as a first step to slowly defuse their
intensity” (Sircar, 1999, p. 36). We believe that Diversity, while raised as an issue, needs to be
Compassion is associated with empathy, gratitude, and feelings from deep in the heart
that can serve as a great source of help and happiness. In the recognition that happens through
empathy, we can feel compassion for others (Dalai Lama & Goleman, 2003). Motivated by
compassion and love, we tend to respect the rights of others (Dalai Lama & Hopkins, 2005, p. 5).
The Dalai Lama describes this power of compassion as unbiased service toward all existences,
no matter their dispositions, engendering friendliness to all sentient beings (ibid, pp. 133-134).
The Mindful Multicultural Dance Therapy approach provides the container for the
creation of art, and promotes in participants the discussion of its impact in their emotional,
listen to others without judging or evaluating, and examine the underlying premises of their
personal presuppositions, assumptions, values, and beliefs (Tang & Joiner, 2006, p. 8). This
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process allows the opening of consciousness through confronting and engaging points of deep
differences (Elias in Tang & Joiner, p. viii). Importantly, this opening happens while participants
access the metaphoric reality using Movement before elaborating what they think they know in
The problem of attaining knowledge based on pre-conceived ideas or "forced into a mold
prepared for it by our own intelligence (Sri Aurobindo, 1990, p. 124) has raised a serious call for
constructed notions.”
transcend certain kinds of communication barriers (Chaiklin, 1975, p. 23) and resistances. With
this approach, we hope to help participants develop an understanding of self-formation and the
perception of the other in this diverse world, producing an awareness of how to hold and
acknowledge differences in a compassionate way. The ultimate goal is to make the world a
“safer place to live and exist, where differences of all types are respected and allowed to
References
Elias, D. (2006). Foreword. In Tang, Y. & Joiner, C. (Eds.), Synergic Inquiry (pp. vii-ix).
Thousand Oaks, CA: Sage.
Hackney, M. & Earhart, G. M. (2010). Recommendations for Implementing Tango Classes for
Persons with Parkinson Disease. American Journal of Dance Therapy. 32:42-52.
Hardy, K. & Laszloffy, T. (2005). Teens Who Hurt. New York, NY: The Guilford.
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H. H. Dalai Lama & Hopkins, J. (Ed.).(2005). How to Expand Love. New York, NY: Atria
Books.
H. H. Dalai Lama & Goleman, D. (2003). Destructive Emotions. New York, NY: Bantam.
Sircar, R. (1999). The Psycho-Ethical Aspects of Abhidhamma. Lanham, MD: University Press.
Sri Aurobindo. (1990). The Problem of Rebirth (4th impression). Pondicherry, India: Sri
Aurobindo Ashram.
Stromsted, T. (2007). In the Road In. In Pallaro, P. (Ed.), Authentic Movement (pp. 56-68).
Philadelphia, PA: Jessica Kingsley.
Sue, D. W. & Sue, D. (2008). Counseling the Culturally Diverse. (5th Ed.) Hoboken, NJ: John
Wiley & Sons
Yo, Jackson (Ed.).(2006). Encyclopedia of Multicultural Psychology. Thousand Oaks, CA: Sage.
The Presenter
Dr Granadillo-Schwentker, born and raised in Venezuela, South America, is an adjunct faculty for the
California Institute of Integral Studies and for the Institute of Transpersonal Psychology. She is the
director of the Transpersonal Integrated Energy Therapies Center and the creator of shiftinNRG™ for
change: a model integrating feminine shamanism, energy medicine/psychology and the arts for teaching
and coaching. Trained as a Psychologist in Venezuela and USA, she has been working in the mental
health, education, community, and organizational areas for over 30 years.
A registered Dance Movement Therapist and Certified Expressive Arts therapist, she directed the MEA
(Movement-Expressive Arts Center) for nine years working with children and adolescents with a history of
trauma, abuse and neglect; most of them from treatment homes and the criminal system. Professional
interests include Women’s Spirituality, Caribbean, Toltec and Eastern Feminine Shamanism, Diversity in
the Expressive Art Therapies, Diversity issues in Clinical Practice, Integrative models for Transformative
Quality of the Arts, Arts and Consciousness Change, Energy Medicine and Psychology and its impact on
the community. An international presenter and facilitator, Rosa has taught in Europe, Asia, North and
South America