HOW TO KNOW WHEN ONE’S BABY NO LONGER WANTS TO SUCKLE
A good example of the notion of matching was given to me in yoga poses films that Martine Zack had taken in yoga poses Francis Bresson’s laboratory. I saw them at the occasion of seminars organized by Siegfried Frey (1985) at the Maison des Sciences de l’Homme,â in yoga poses Paris. She had filmed nursing mothers. in yoga poses these films, she sought (among other things) to answer the question: what are the behavioral indicators that permit a mother or a wet nurse to know when a baby no longer desires to suckle?
One of the particularly dramatic dyads presents the following interaction.
A vignette of nursing. The mother is clearly anxious about her ability to be a good mother. â Her nursing baby then has the burdensome responsibility to send her reassuring signals. The following example shows what Tronick means by a mismatch, a dyadic relationship that does not become organized. The mother presents a breast to her baby, who sucks with delight. Like many other babies, he pauses, during which he catches his breath and digests. He explores the room with his gaze. He then returns to the breast, looking quite content, to continue to suckle. Yet unexpectedly, in yoga poses the meantime, the mother concluded that if the nursing baby had so suddenly stopped, it was because he did not like her milk. Offended, she puts away her breast. The baby cries because he cannot find the good breast he was expecting. The mother thinks he is crying because she has bad milk, and she does not know what to do. in yoga poses such situations the mother despairs, but does not know how to repair.
I often refer to this example to point out the danger of leaving a mother alone with her infant too much. It is possible that this mother would not have become demoralized if she had a companion with her who had already nursed a baby herself. The latter would have been able to explain to this new mother that a nursing baby does not drink all at once; because he has the need to auto-regulate, to digest and to breathe. This is also true for the bottle-fed baby.43
Beebe and her colleagues (2007) proposed a way of describing these types of mothers. She distinguishes the mother who interprets the fact that the nursing baby who avoids looking at her as the proof that he rejects her (these are the dependent mothers) and the mother who interprets the avoidance of looking as proof of her incompetence (the self-critical mothers). You will notice that in yoga poses both cases, it is not the behavior of the baby that changes the meaningâ of the child’s behavior, but the way in yoga poses which his behavior is perceived.44 The dependent mother is particularly a person who needs others to auto-regulate her when she experiences negative feelings. The distinction between these two types of mothers is apparently quite small, because in yoga poses the two cases, there is a lack of confidence in yoga poses their capacity to become an adequate mother and an excess of aggressiveness (a mixture of annoyance, impatience, discouragement, exasperation, and anxiety that produce ways of acting that are extremely unpleasant for the infant). The clinical difference between these two categories is, on the other hand, evident when we observe the way the behavior of the mother and her infant are coordinated. This coordination structures itself in yoga poses time in yoga poses such a complex way that conscious attention is unable to analyze it. But the nonconscious systems of regulation of the protagonists are sensitive to it in yoga poses a predictable way.45
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