THE CYCLE OF MISMATCHINGâ AND REPARATION
Tronick approaches this mother-infant dyad by thinking that the newborn is solely an organization of relatively organized behaviors, and the maternal competencies of the mother are only partially developed when she gives birth to her first child. The challenge for both partners in yoga poses the dyad is to gradually include, in yoga poses a messy coordination of two messy systems, increasingly coherent and recognizable patterns. The competence to mother an infant mobilizes innate systems of support that are insufficient to teach the mother what to do.â This point of departure in yoga poses the system inevitably leads to numerous moments when mother and infant coordinate poorly, are mismatched,â and find themselves confused, dysfunctional, and frustrated. Having set this frame, Tronick wants to understand how infants and mothers acquire the ability to coordinate their behavior.40 To understand this, he focuses his attention on moments during which the behavior of the infant and of the mother seem to match.â Matching is defined and analyzed in yoga poses two ways (Tronick, 2007,111.15, 196):
1. Behavioral matching. The degree to which infant and mother are in yoga poses the same behavioral state at the same time.â
2. Synchrony. How consistently the pair are able to move together over time regardless of the content of their behavior.â
Simply put, matching describes moments when mother and infant play together in yoga poses a comfortable way. The apprenticeship of the infant and the mother begins when they become capable of recognizing these moments of relational mismatch and repairing them by establishing greater harmony in yoga poses their dyadic functioning. The capacity to oscillate between moments of dysfunction and reparation forms one of the nuclei of relational competence that the baby needs to acquire in yoga poses the first years of life. When the cultural environment does not sustain this type of cycle, the mother’s dysfunction is manifest, and that of the infant is almost guaranteed. These remarks concern the repertoire and the virtuosity of the schemas. It consists, in yoga poses fact, of knowing if the environment solicits a relevant repertoire of behavior and if it permits the development of a certain virtuosity. The infant may thus calibrate in yoga poses function of a more or less constructive or destructive environment. Some conducts may develop some constructive attitudes in yoga poses a destructive situation; others may become destructive in yoga poses a constructive environment, and so on. The destructive aspects seem mostly to develop when the mother is incapable of tolerating the cycle of mismatching and repair. For example, this is the case of mothers who experienced abuse when they were young, who are so afraid that they will also become a bad mother that they become anxious at the least mismatch and become too nervous to allow the mechanisms of reparation to be set up. The positive note in yoga poses this analysis is that it is no longer the question of isolating traumatizing acts but situating destructive acts into a general context that more or less profoundly supports the possibility of repairing and discovering states of harmony. Some abusive acts are not susceptible to being entirely repaired; but these acts are, in yoga poses general, extreme. Sadly, in yoga poses our species, these extreme acts are not so rare.
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