Demonstrating a Humanistic Integrative approach in DMT Clinical Practice
Demonstrating a critical rationale on applying a chosen theoretical approach to work with relationship, embodiment and process of change within DMP clinical practice
Introduction
Developing a practice that is effective and compassionate while adopting the core principles and values of Dance Movement Psychotherapy requires a multi-dimensional and holistic approach. The body is a vessel, and embodiment is its primary language, communicating feelings and memories (Halprin, 2002), acting as a "bridge between emotion and motion for integration and healing" (Payne, 2006, p.3). DMP is rooted in several principles and core values; I will specifically focus on the active-client-therapist relationship, mind and body integration and utilising the power of creativity. These will be used alongside the theories and practices later in this essay while demonstrating their values within embodiment, therapeutic alliance and the process of change in a therapeutic setting. Various techniques and practices will accommodate the versatility and uniqueness of everyone, addressing diverse needs, communication styles, and needs.
By embracing humanistic values, therapists recognise the inherent worth of individuals enriched by their lived experiences rather than reducing them to cognitive or historical narratives. I will primarily focus on theories from Chace, Rogers, and Gestalt. Engaging with clients in the present moment is vital while thoughtfully considering their character abilities and embodied experiences. A Humanistic approach nurtures personal growth and facilitates self-actualisation through creativity, free will, and authentic communication (House, Kalisch & Maidman, 2017).
Regarding an integrative approach, Psychodynamic practitioners include Mary Starks- Whitehouse (Authentic Movement) and Veronica Kestenberg (Kestenberg Movement Profiles). These practitioners are chosen based on reflective embodied experiences and personal benefits with the techniques, which will be expanded later. Reflexivity adds context to the theories and practices in this essay. As a training DMP, developing self-awareness through reflexive practice is crucial, a fundamental principle within a humanistic approach (Rennie, 2007).
Embodiment
For some individuals, experiencing bodily sensations comes intuitively and gracefully, while it can be a more complicated process for others. This journey can be influenced by various developmental factors, including physical, emotional, cognitive, and social aspects, as noted by Sissy Lykou (2017) in the context of 'body-mind stuckness'. Our initial experiences of embodiment begin in early childhood and are shaped by those formative experiences. Linda Hartley explains that this process of embodiment starts with our perceptions of touch and movement; the nervous system develops our motor skills and sensory feedback. Disruptions during these developmental stages can affect our sense of embodied self (Hartley, 2004). Throughout our early years and adulthood, we develop habitual movements that often remain outside our conscious awareness. Embodiment serves as a form of communication, and Daria Halprin illustrates how subconscious elements are always expressed through the body. She discusses repetitive movements as physical manifestations of emotional and psychological challenges, stating, "The way we move also reveals disabling and repetitive patterns. Whatever resides in our body—despair, confusion, fear, anger, joy—will emerge when we express ourselves in movement" (Halprin, 2002, p. 18). Thus, embodiment is a process that demands grace, patience, vulnerability, and dedicated time spent with oneself.
However, this path comes with its challenges. Engaging with embodiment and movement can provide a 'vehicle for insight and change,' but it requires openness to that change. Halprin refers to 'shadows' as more profound parts of ourselves that surface through mindful expression. In a humanistic DMP setting, these 'shadows' are embraced as integral parts of the self, included in the overall process, recognised, accepted, and explored. Theories such as Gestalt approach these shadows to highlight the significance of the individual's current experience, fostering emergence and awareness influenced by their surroundings and vice versa (Sonne and Toennesvang, 2015). These shadows may represent a fear of listening to one's internal resonance—a reluctance to confront feelings one may not be prepared to engage with. We can understand these 'shadows' through embodiment and allow integration with our 'true self' (Winnicott, 1990).
In Western societies, a mind-over-body perception is often encouraged, which can lead to neglect of the holistic nature of the human experience (Scheper-Hughes & Lock, 1987) regarding being authentically attuned to our embodied emotions, thoughts, and feelings. Donald W. Winnicott, from a psychodynamic approach, further explores our construction of the 'self'. He distinguishes between the 'true self' and the 'false self.' The false self emerges as a defence mechanism in response to traumatic events, while the true self is rooted in our feelings and maintains a sense of reality (Winnicott, 1990).
Embodiment has many positive aspects, too. Winnicott argues that attunement and a genuine sense of self can foster confidence, empowerment, and stability (Winnicott, 1990). This foundation can lead to the development of empathy and an increased awareness of others. Being more receptive to our internal experiences can enhance our ability to be present and more attentive. Lykou (2017) discusses "embodied attentiveness," which is a therapist's heightened awareness so they can be more present with their clients. This awareness demonstrates a deep understanding and an authentic dynamic, two factors that align with a humanistic therapeutic approach. Therapists must develop these skills to support their clients effectively. Furthermore, embodied attentiveness and attunement can lead to cathartic experiences that facilitate the release of trauma and promote emotional healing. Regarding embodiment facilitation, I am drawn to Authentic Movement and Marian Chace. I value Authentic Movement because it is rooted in improvised movements that bring forth the unconscious and give the self over to 'being moved' (Hartley, 2005). From my embodied experiences, I discovered the word 'heavy' after written reflections through an Authentic Movement workshop. This word was describing a weight in my chest and body as I was experiencing symptoms of depression. Chace offers conversation around 'empathetic reflection', facilitating expressiveness of the self and working as a mirror to support the client's awareness, validation and guidance towards healing (Fischman, 2009), something valuable when developing a relationship. Integrating the above-mentioned concepts can establish a practice grounded in deep empathy and free explorative movement. Clients can participate in sessions holistically and in the present; the collaborative environment will support them so they can feel safe to reflect and practice self-development.
Process of change
The change process is a crucial aspect of Dance Movement Psychotherapy (DMP) and all therapeutic approaches, as it promotes positive outcomes in the therapy process. A transformative process occurs when clients feel received, welcomed and understood (Rogers, 1995). Outcomes within this process include improved psychological adjustment, defensive reduction, increased self-acceptance, and various personal growth and development attributes. By reflecting on the Gestalt process, we can see that it resonates with these ideas by valuing the individual in the "figure-ground formation," which encompasses cognitive, emotional, motivational, relational, and somatic processes, as well as the process of dissolution (Sonne & Toennesvang, 2015). This approach creates opportunities for personal development and self-discovery. The priorities and importance of the individual get prioritised as a 'figure' while other aspects that contribute to their needs emerge as a background or 'ground'. This concept becomes vital in understanding the individual's thoughts, actions, and emotions contributing to the change process (Sonne & Toennesvang, 2015).
I agree with Carl Rogers that the change process heavily relies on the therapeutic relationship. For a positive process where the client benefits, the therapist must establish a foundation of authenticity, acceptance, and empathy. With this foundation, an environment that is supportive and transparent will support the client in their process of self-development and meaningful change (Rogers, 1995).
Humanistic psychology, rooted in self-discovery and a holistic approach, positions change as a personal journey. It cannot be taught but can be found with the correct support (House, Kalisch, and Maidman, 2017). Winnicott shares that clients can express a profound sense of their 'true selves' when exploring their feelings, thoughts, and experiences (Winnicott, 1990). To complement this idea, Robert Kegan (1983) states that identifying human potential and creating space for self-actualisation facilitates the process of change.
In previous work within an educational setting for 18 to 25-year-olds with Special Educational Needs (SEN) and my one-on-one nanny experience with a teenage boy with autism and ADHD, I have witnessed significant personal development and the importance of providing support. I received warmth from witnessing the progress of the individuals. The positive outcomes during this process were emphasised by the challenges that were faced. During these work experiences I understood my role was to provide a framework so individuals could discover their own independence and self-development. These outcomes improved their confidence and nourished their sense of self and ownership of their choices and experiences. They noticed the changes resulting from their own efforts to find independence. To witness somebody, acknowledge their pride and accomplishments is invaluable; they have contributed to their own growth and can recognise the energy they have given to it. Reading humanistic psychology, many of the core principles expressed in these reflections resonate deeply with me. These experiences have further inspired my desire to root my practice in these approaches. I am eager to develop healthy and authentic therapeutic relationships during my work in facilitation. I understand that experiencing potential pushbacks and absences are valuable challenges during the journey. This is drawn from Roger's concept of 'unconditional positive regard,' which facilitates empathy, nonjudgment, and acceptance of 'true selves' (Rogers, 1995). With these, clients can feel safe within their change process and accepted and understood. I look forward to implementing these insights in my sessions, as they will refine my ability to view my clients holistically and empathetically. As Marian Chace describes my goal as a practitioner is to meet clients where they are each day and work together in the present moment as a therapeutic alliance is discovered (Bender, 2017).
Therapeutic Relationship
Humanistic beliefs recognise that the therapeutic relationship is a process of self- development by emphasising co-creation and collaboration (House, Kalisch, and Maidman, 2017). Adopting this approach allows a balanced relationship, ensuring it is not determined through dominant power dynamics or authority and creating open, authentic dialogue and creative exploration (Rennie, 2007).
To further clarify my choice of an integrative approach, I have opted for methods that allow psychodynamic practices to contribute effectively. These methods provide ample opportunity for individuals, referred to as 'movers' (Adler, 1987, 2002), to explore their experiences while also necessitating the presence of another individual to support and articulate their journey. Kestenberg Movement Profiles (KMP) and Authentic Movement align well with the humanistic concept of a therapeutic relationship. They place the individual at the centre of the process, enabling movers to explore their current feelings. There is room for dialogue, self-actualisation, reflexivity, change, and enhanced co-creation when requested. Authentic Movement can be likened to Jung's Active Imagination (Pallaro, 1999), as they both foster techniques that support the surfacing of the unconscious (Bender, 2017) through movement, drawing or dialogue. In these processes, the client takes on the role of the mover while the therapist acts as the 'witness'. For the client, "Having a witness raises the client's consciousness and holds her process without any intervention by the therapist" (Bender, 2017, p.74). The client is supported to deepen the exploration of their experiences by the witness who adopts a non-judgemental and neutral position. From this, the client is assured that what surfaces in the session will be met with empathy and neutrality, thus nourishing the strength in the therapeutic alliance. Within KMP and the movement profiles, a therapist can more effectively support and articulate the language and understanding of the client's movements. This clarity can give the client a broader perspective, helping them better identify and comprehend their actions and movement behaviour (Kestenberg Amighi, Loman, and Sossin, 2018).
Both of my therapeutic experiences used Cognitive Behavioural Therapy (CBT). My first experience was challenging. I terminated the sessions early as I felt the therapist spoke down to me, and their tone changed from a neutral expression to a sympathetic expression. Their tone was belittling, and their techniques focussed on the past when I was interested in addressing the present. The dynamic felt unbalanced, making it challenging to share my vulnerabilities authentically and openly. In comparison, the therapist that followed a few years later was more positive. They could relate to me in a way that made me feel more seen and understood as they were also a person of colour. These familiarities also provided a sense of safety in the sessions. The dialogue developed to become meaningful and became very explorative and flexible. It was predominantly speech-based, though the techniques and avenues were never one-way. I found this nourishing, and now reflecting, I understand the value this has in grounding in self-actualisation. Through these experiences, I recognise the benefits of an integrative approach that offers options for developing a healthy therapeutic relationship. Such a relationship enables clients to feel seen and heard while exploring avenues for reflection and self-development. The client can feel understood and acknowledged while exploring multiple tools for reflection and self-development.
Conclusion
Drawing from multiple resources, a therapist can develop a multi-dimensional practice that acknowledges the versatility of a client's needs. In my research and experiences, I have discovered an integrative approach grounded in humanistic principles while incorporating psychodynamic elements. This approach reflects my interests and aligns with the values and core principles of Dance Movement Psychotherapy (DMP). Embodiment can be challenging, especially for clients who have previously faced disruptions in their journeys. Authentic Movement and Kestenberg Movement Profile (KMP) provide an open dialogue and a supportive, observational method for facilitating embodiment. These psychodynamic practices prioritise the connection between the mind and body. From a humanistic perspective, Marian Chace offers valuable insights into "empathetic reflection," which supports the embodiment process by serving as a non-judgmental and authentic mirror, helping clients gain a deeper understanding of their embodied experiences. Carl Rogers suggests that the change process depends on the therapeutic relationship, highlighting the importance of authenticity, acceptance, and empathy in its development. Additionally, it emphasises the need to understand Gestalt’s concept of the "individual's figure-ground formation"— observing what is significant to them (the figure) and what is in the background (the ground). By gaining this understanding, we can facilitate the process of change. Authentic Movement and KMP emphasise the co-creative relationship to assist clients in their self-actualisation journeys. Each approach requires a witness who can observe without judgment, as requested, and who approaches the process with openness while utilising a rich, embodied vocabulary. The therapeutic beliefs centre around self-development and empowerment. Rooted in Jungian principles, Authentic Movement facilitates the emergence of the unconscious through movement, while KMP promotes clarity and understanding of behavioural patterns. In this process, the client is placed at the centre. It reflects the values and principles of DMP and humanistic beliefs by fostering empathy, authenticity and collaboration. It becomes an integrative approach by offering continued development and drawing from multiple practices and theorists. It recognises that each client is unique and thus will present multiple needs to be explored and acknowledged. This approach is strong and versatile, capable of responding to diverse needs whilst acknowledging the worth of everyone.
References
Adler (1987, 2002) in Chaiklin, S. and Wengrower, H. (eds.) (2009) The Art and Science of Dance/Movement Therapy: Life Is Dance (pp.163). New York: Routledge.
Bender, S. (2017). A growth model in dance therapy. In H. Payne (Ed.), Essentials of Dance Movement Psychotherapy: International Perspectives on Theory, Research, and Practice (pp. 67–79). Taylor & Francis Group.
Fischman, D. (2009). Therapeutic relationships and kinaesthetic empathy. In S. Chaiklin & H. Wengrower (Eds.), The Art and Science of Dance/Movement Therapy: Life Is Dance (pp. 33–53). New York: Routledge.
Halprin, A. (2002). The Expressive Body in Life, Art, and Therapy: Working with Movement, Metaphor, and Meaning. Jessica Kingsley Publishers.
Hartley, L. (2004). Somatic Psychology: Body, Mind and Meaning. London: Whurr Publishers.
Hartley, L. (2005). Seeking a Sense of Self: The Integration of Authentic Movement and the Body-Mind Centering Approach to Developmental Movement Therapy in Body Psychotherapy Practice. Unpublished manuscript.
House, R., Kalisch, D., & Maidman, J. (eds.) (2017). Humanistic Psychology: Current Trends and Future Prospects. Taylor & Francis Group.
Kegan, R. (1983). The Evolving Self: Problem and Process in Human Development. Harvard University Press.
Kestenberg Amighi, J., Loman, S., & Sossin, K.M. (2018). The Meaning of Movement: Embodied Developmental, Clinical, and Cultural Perspectives of the Kestenberg Movement Profile. Taylor & Francis Group.
Lykou, S. (2017). Relational Dance Movement Psychotherapy: A New Old Idea. In H. Payne (Ed.), Essentials of Dance Movement Psychotherapy: International Perspectives on Theory, Research, and Practice (pp. 21–34). Taylor & Francis Group.
Pallaro, P. (1999). In H. Payne (2017) (Ed.) Essentials of Dance Movement Psychotherapy: International Perspectives on Theory, Research, and Practice (pp. 67–79). Taylor & Francis Group.
Payne, H. (2006). Dance Movement Therapy: Theory, Research, and Practice. Taylor & Francis Group.
Rennie, D.L. (2007). Reflexivity and its radical form: Implications for the practice of humanistic psychotherapies. Journal of Contemporary Psychotherapy, 37(1), pp. 53–58. DOI: 10.1007/s10879-006-9035-8.
Rogers, C.R. (1995). On Becoming a Person: A Therapist’s View of Psychotherapy. Houghton Mifflin.
Scheper-Hughes, N. & Lock, M.M. (1987). The mindful body: A prolegomenon to future work in medical anthropology. Medical Anthropology Quarterly, 1(1), pp. 6–41. Available at: https://www.jstor.org/stable/648769 [Accessed 22 December 2024].
Sonne, M., & Toennesvang, J. (2015). Integrative Gestalt Practice: Transforming Our Ways of Working with People. Taylor & Francis Group.
Winnicott, D. W. (1990). The maturational processes and the facilitating environment : Studies in the theory of emotional development. Taylor & Francis Group.
