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Posts tagged ‘Alexander Technique’

Some of Us

Alexander’s work is like a multi-faceted diamond.

Some of us become fascinated with the body, how it works, some of us specifically with how it moves, others with the natural grace and physical beauty inherent within our original design.

Some of us feel that Alexander’s work is complete within itself, all encompassing. Others of us enjoy interfacing Alexander’s work with other somatic disciplines such as Yoga, Tai Chi, Aikido, Feldenkrais, Somatic Experiencing, BodyMind Centering just to name a few.

Some of us devote ourselves to applying Alexander’s work to art, particularly the performing arts, to dance, acting, and music, and to the creative process. For others of us, everyday life becomes our art form, our vehicle through which we study and evolve.

Some of us become less interested in the body per se, but in consciousness, embodied mindfulness, and in sensory receptivity.

Some of us become intrigued with how we react or respond to myriad stimuli from within us and all around us, to our own thoughts, emotions, and sensations, and to the thoughts, emotions, and actions of others. We study the role habit and choice play in our lives.

Some of us become enthralled in the connection between Alexander’s work and physiology, psychology, philosophy, theology, sociology, gender studies. Some of us become intrigued by the relationship between movement and meaning, or between culture and coordination, or between physical and spiritual grace, or between science and sentience.

Some of us love and teach through procedures developed by Alexander and enjoy using his language when speaking about the work. Others of us teach through procedures developed by first and second generation teachers, or have chosen to teach through our own procedures, and prefer using contemporary language through which to get Alexander’s ideas across to others. Some of us enjoy using images and metaphors to help us when teaching, and others do not.

Some of us teach predominately through observation and language, others of us predominately through silence and touch. And many of us interweave all in the process of imparting Alexander’s work.

Some of us work more educationally and others more therapeutically. Some of us are interested in injury prevention and rehabilitation, others in learning how to be more open, open to new ideas, to acquiring new ways of perceiving and understanding ourselves, that is, in self-knowledge, in becoming freer and happier.

Some of us belong to this professional society or that professional society, others to no professional society. Some have trained within a training program structured in one way or within a training program structured in another way. Others have gone through apprenticeships, and a few of us, like Alexander himself, have trained essentially on their own. Some of us have trained through one lineage, others through another, others through multiple lineages.

Some of us teach a lot, some a little, some not at all. Some of us love Alexander’s books, and others of us find them tedious and convoluted.

This is who we are. This is our community at large. There was a time, when I was younger and full of hubris and just plain foolish, that I was convinced my training and orientation to Alexander’s work was superior to others, stemming from the one lineage that truly possessed the essence of Alexander’s work. But now, thankfully, I don’t feel that way. I have come to embrace the diversity within our community at large and to see this diversity as healthy and lively and creative.

It is so freeing to know that we can pursue our own approach to the work because so many others are pursuing their approaches to the work. For example, I can work more experimentally, procedurally and linguistically, because I know that others are preserving Alexander’s language and procedures. That is a great relief to me.

Now, after 50 years inside of Alexander’s world, I find myself for everyone and against no one. Finally, I am becoming freer and more flexible, acquiring some mobility of mind. Maybe this was precisely what Alexander was after. Maybe this was what Alexander meant by being but a signpost pointing all of us into unknown directions, and so, so many directions at that.

A good question might be, how can we transition from thinking in terms of some of us, to thinking in terms of all of us? How can we zoom out so far that, like an eagle high in the clear blue sky, we can see the finest of details and, at the same time, behold the entire field, the parts and the whole that is greater than the sum of its parts, not just one facet of the diamond, but the entire diamond, and not only the entire diamond, but the light that shines from that diamond, outwards in myriad directions into the world, and inwards as well, illuminating who we are and what we might become.

The Top Ten Myths about the Alexander Technique

A fellow Alexander teacher asked if I had a transcript of my little youtube video, Top Ten Myths about the Alexander Technique. It was somewhere in my computer. I found it and tweaked it just a bit. I added a few photos that support some of the ideas. This piece has also been translated into 17 languages. If your native language is other than English, you may find it here.

Feel free to share it. To understand these ideas more deeply, I would encourage you to read, Teaching by Hand/Learning by Heart – Delving into the Work of F.M. Alexander, a book I wrote, published by Jean Fischer at Mouritz Press.

THE TOP TEN MYTHS ABOUT THE ALEXANDER TECHNIQUE

Hi. My name is Bruce Fertman. I’m the founding director of the Alexander Alliance International.  Here are ten myths about the Alexander Technique that many people believe are true.  After 50 years of dedicated study, and after training 300 teachers, I have come to realize that these ideas are not true.

One.

The Alexander Technique is about posture. That’s a myth.

Reality. The Alexander Technique is about un-posturing. The problem is that we are continually posturing, most often unconsciously. The Alexander Technique is about becoming an un-postured person, that is, unheld, unfixed, flexible, movable, not only physically, but as a person in general.

 

Photo: B. Fertman

 

Two. 

The Alexander Technique is about uprightness. That’s a myth.

Reality. The Alexander Technique has nothing to do with standing up straight.  There is not one straight line in the body, or in the universe for that matter. The Alexander Technique has nothing to do with doing anything right, or correctly. It is about doing what we do well, efficiently, effectively, fluidly, comfortably, and pleasurably.

 

Photo by: Anchan of B. Fertman

 

Three. 

The Alexander Technique is about how we hold our head on our neck. That’s a myth.

Reality. The Alexander Technique is about how we stop holding our head on our neck. It’s about not interfering with inherent balancing mechanisms that do that for us.

 

Photo: B. Fertman – Sherry Stephenson

 

Four.

The Alexander Technique is about the body. That’s a myth.

Reality. The Alexander Technique is about us, about how we are within ourselves, with others, and in relation to the world around us. It’s about the quality of our actions and interactions. It’s about the quality of our experience. It’s about how we are being as we do what we are doing.

 

Photo: B. Fertman

 

Five.

The Alexander Technique is about becoming more symmetrical because symmetry is balanced. That’s a myth.

Reality. Nothing in nature is perfectly symmetrical, including humans. Symmetry is a concept, like a point, or a line is a concept. Buddha might look symmetrical when he’s sitting peacefully on a lotus flower but take a closer look and we see one foot on top of the other, and one hand on top of the other. Look closely at any persons’ face and we won’t find perfect symmetry. We’re after harmony, not symmetry, and harmony is not related to the shape of our body at any given moment.

 

Photo: B. Fertman

 

Six. 

The Alexander Technique is about balance. That’s a myth.

Reality. Balance for humans is impossible. We are inherently unbalanced, and this is what promotes movement. We waver toward and away from equilibrium. This is a good thing. When the wind blows, waves are generated upon the surface of a pond. The wind stops and those waves become smaller, approaching but never attaining stillness. Stillness is a concept, a beautiful one, but within stillness lies motion, however subtle.

 

Lucia Walker: Alexander teacher, Johannesburg, South Africa

 

Seven.

The Alexander Technique is about learning how to breathe correctly.  That’s a myth.

Reality. We don’t breathe. Alexander once said, “At last, I find that when I don’t breathe, I breathe.” I would say it like this. At last, I find that when I don’t breathe, I am breathed. We are breathed by forces deep within us and all around us. Do we breathe when you are sleeping?  Do we breathe when we are eating? Yes, we can take a breath. But breath is not for the taking. It does not belong to us. Breath is a gift from the world. It’s meant to be received. Breathing is responsive. It responds to activity. It is not something we do; it is not an activity, like running up a hill. When we run up a hill, do we first stand there and breathe and get enough air, and then run up the hill? Or do we run up the hill and breathing automatically and faithfully responds to our wishes, without our even having to ask?

 

 

Eight.

The Alexander Technique is about learning how to stand, how to stand on our own two feet. That’s a myth.

Reality. We do not stand on our own two feet. We stand on the ground.

 

 

Nine.

The Alexander Technique is about learning how to relax. That’s a myth.

Reality. The Alexander Technique is about readiness. The Alexander Technique is about preparing for nothing in particular, while being ready for anything that may happen. The Alexander Technique is about effortlessly returning, again and again, to a condition of alert, calm readiness.

 

Photo: Anchan – Alexander teacher: Britta Brandt-Jacobs

 

Ten.

The Alexander Technique is about proper body mechanics; learning the best way to get up and down from a chair, how to walk correctly, how to bend down without hurting yourself, etc. That’s a myth.

Reality. Human beings are not mechanical.  We are not machines. We’re organic.  We’re mammals. The Alexander Technique is about learning how we are best designed to function as Homo Sapiens.  The Alexander Technique is, in part, about questioning cultural, gender, and cosmetic concepts of the body that interfere with the functioning and beauty of our natural design.

 

 

Bruce Fertman

The Alexander Alliance Europe

Teaching by Hand/Learning by Heart

 

 

 

 

 

Living Up to Her Name

When I first saw her I did not know who she was. She was on stage, alone, dancing. Her movements were unusually clear, articulate, intelligent, lucid. Her phrasing and timing, unpredictable. “Who is that!”, I asked my new friend sitting next to me. “Do you know her name?” “Oh, that’s my daughter, Lucia, Lucia Walker.”

The year was 1994, the place Sydney, Australia, the event, the 4th Annual Congress in the Alexander Technique. Basically, I fell in love with both of the Walkers right then and there. For many years thereafter, Elisabeth and Lucia Walker taught for us once or twice a year at the Alexander Alliance in America.

Lucia Walker. Latin lucidus (perhaps via French lucide or Italian lucido ) from lucere ‘shine’, from luxluc- ‘light’. She who walks lightly in the world. Lucid; to express clearly, easy to understand, cogent, bright.

That’s Lucia. She is her name. These are the qualities Lucia embodies as she walks in the world, and this is why I am very happy to announce that Lucia Walker will be our guest teacher in Kalamata, Greece this October 10-18, 2020.

To show you what I mean about Lucia living up to her name, here are a few of my favorite photos of Lucia, some taken almost 30 years ago, some taken quite recently. Then, I will tell you much of what she has done in her life as the international Alexander teacher that she is.

 

 

 

 

 

 

 

 

Movement is Lucia’s medium. Yet, she is more than a movement teacher. She is a life teacher. Long ago Lucia gave me a book to read entitled, A Life of One’s Own, by Marion Milner. It was one woman’s exploration as to how to live a satisfying life. Marion turns toward her everyday life for answers, discerning ways of being, ways of seeing, and ways of moving that bring joy into life. This is Lucia’s larger vision of the work, which Alexander begun.

Some details: Lucia qualified as an Alexander teacher in 1987, after 3 years of training with her parents, Dick and Elisabeth Walker, in Oxford, England, and spent many years assisting in her parent’s training program. Currently, Lucia teaches in South Africa, England, France, Germany, the USA, Argentina, and Japan.

A fascination in the relationship between vision and movement led to Lucia becoming part of ALTEVI, (ALexander TEchnique and VIsion.) Communication being essential to good teaching, Lucia has trained in Non-Violent Communication. She has been part of the Contact Improvisation community for 28 years. Since 2015, Lucia and Sharyn West have been co-directing Alexander Learning and Teaching Programs in Durban and Johannesburg.

It’s an honor and a pleasure for us to have Lucia join our faculty for our international gathering in Greece., October 10-18, 2020. If you have never studied with Lucia, here is a great opportunity to do so, along with all the directors of training at the Alexander Alliance International.

Very Early Bird Discount available until January 25, 2020.

https://www.alexanderalliance.org/greece-2020-join-us

 

40-blue-caves-on-zakynthos-island-3096

 

Mit Händen Lehren/Von Herzen Lernen

Leserstimmen

Dieses Buch war lange überfällig – das einzige AT Buch, das mir begegnet ist, in dem das Potenzial an menschlichem Reichtum, Tiefgang und Kontakt, welches in unserer Arbeit zu finden ist, voll zum Ausdruck kommt.

Marcus Sly – Alexanderlehrer – West Sussex, UK

Meisterhaft. Diese glänzende, erkenntnisreiche Sammlung von Essays ist eine anmutige und freigiebige Schilderung Fertmans eigener Erfahrungen im Lernen und Lehren der Alexandertechnik. Fertman besitzt die Gabe, die feinen Nuancen und erhebenden Tiefen der Alexander-Praxis herauszuarbeiten. Der Band ist überaus fesselnd und mit bemerkenswerter Verständlichkeit geschrieben, und die große Empathie des Autors gegenüber seinen Schülern ist durchweg zu spüren. Sehr zu empfehlen – eine echte Schatzkiste.

Anonymer Amazon Kundenkommentar

Bruces Art des Schreibens ist voller Emotion – Liebe, Friede, Freude, Traurigkeit, Neugier; dabei ist es bemerkenswert, wie tief und schön und ohne Sentimentalität er diese Emotion ausdrückt. Er schaut hinter die profane Ansammlung von Köpfen, Hälsen und Körpern, mit denen die Alexandertechnik beginnt; hinter die nächste Schicht, wie die Schüler ihre Lebensentscheidungen treffen; genau auf den innewohnenden emotionalen Wesenskern des Schülers. Seine Geschichten und Bilder nehmen uns mit in seinen Unterricht, unversehens lernen wir an der Seite seiner Schüler. Ein Buch zum genießen und sich daran ergötzen.

Karen Evans – Alexanderlehrerin – Ashby-de-la-Zouch, Leicestershire, UK

Dieses Buch ist voller Menschen, voller Leben. Bruces Lehre ist zum Ausdruck seines Wesens geworden.

Jacek Kaleta – Alexanderlehrer – Tychy, Polen

Ich liebe Bruces Buch – jede Seite ist eine Lektion. Dabei wirkt es wie ein Zwiegespräch, das macht es so lebendig und persönlich für den Leser. Dies ist das erste Buch, das ich meinen Schülern nicht nur empfehlen, sondern sogar mit ihnen durcharbeiten möchte.

Annie Davenport Turner – Alexanderlehrerin – Mere, Wiltshire, UK

 

Just out. I can’t read it. Please share with those who can.

Might make a good holiday present!

Available in hard and soft cover.

Please order this book by writing to Lara Weidmann at:

info@werkstatt-auslieferung.de

The publisher will mail it right out to you.

You can purchase it on Amazon.de

but it would help us very much if you ordered it directly from the publisher.

Thank you for doing that for us.

 

 

 

 

 

Constructive Doubt

Photo: B. Fertman – The Rift

Healing the Rifts within Our Alexander Community at Large

“Now at first sight, all this evidence that the universe looks the same whichever direction we look in might seem to suggest there is something special about our place in the universe. In particular, it might seem that if we observe all other galaxies to be moving away from us, then we must be at the center of the universe. There is, however, an alternate explanation: the universe might look the same in every direction as seen from any other galaxy too.  We have no scientific evidence for, or against, this assumption.  We believe it on the grounds of modesty: it would be most remarkable if the universe looked the same in every direction around us, but not around other points in the universe! The situation is rather like a balloon with a number of spots painted on it being steadily blown up. As the balloon expands, the distance between any two spots increases, but there is no spot that can be said to be the center of the expansion.”

Stephen Hawking

A Rift Resolved

At the 11th Congress in Chicago, I decided it was time to apologize to Yehuda Kuperman for what I now perceived as my arrogance at the 4th international congress in Sydney in 1994, and for my having, most likely, offended him at one particular gathering. So, I did. A 68 year old man apologizing to an 81 year old man. It’s not over, until its over.

Watching Yehuda at the 3rd international Congress in Engelberg in 1991, I was impressed with the way he moved, with his naturalness, so at the 11th congress, I encouraged Alexander Alliance students to take his classes, and they did. They were moved by Yehuda and by his work. They invited him to Santa Fe, that they might continue to learn from him. He accepted. He was moved by them, by how open they were to learning. Yehuda invited them to Israel. Robyn Avalon, Margarete Tueshaus, and Roselia Galassi, Alexander Alliance faculty members, accepted and went to Israel to study further, and also to share with them some of the way in which we work. Yehuda was moved. The Alexander Alliance is celebrating its 40th anniversary as a school in October 2020. We invited Yehuda. We hope he accepts. A rift resolved.

The Grand Illusion

I wonder. How did all these rifts within our community at large begin?

Perhaps our 1st generation teachers were each on their own planet, perceiving the illusion that each of them stood at the center of the Alexander universe. This grand illusion was so convincing, perhaps the 1st generation teachers passed their assumption onto their students, and most of their students, assumed, without question, this assumption to be the truth.

Of course, it stands to reason, that if my teacher stood at the center of the Alexander Universe, and if I stood next to them, then I too would be standing at the center of the Alexander Universe. If my teacher was special, then I too must be special. And since there is only one center to the universe, no one else, but us, could be standing at the center of the universe.

This leads to the unverified conclusion that our way is the best way, the only right way. As we know from Alexander’s findings, there is no more rigid position than the right position, no more position as inflexible, dogmatic, blind, and potentially destructive than the right position. Once we have established our position to be the only right position, we hold onto it with great gusto. And if we alone are right, then it seems only logical that everyone else is wrong. Our profession is not alone in this delusional thinking. We see this delusional thinking operating politically and theologically all over the world. We see it in every institution, in every business, in every family, within each and every soul, all over the world.

But even though Alexander recognized this universal problem, he seemed blind to it when it came to how he perceived his own work. In Alexander’s writings, I perceive a sense of superiority, a hubris, self-righteousness, a lack of humility, and I believe that, insidiously, we absorbed this attitude. Somehow, without exhaustive evidence, we continue to see our work as superior to Yoga, Pilates, the Feldenkrais Method, Gyrotonics, the Rosen Method, Somatic Experiencing, BodyMind Centering, and to every other study within the somatic field of education. We’re both inter and intra-professionally snobby. We do not stand on the ground of modesty.

The First Act of War

A person with whom I have had the honor to study with for many years was Byron Katie. Her work goes to the heart of this problem. It’s a powerful tool that cuts through self-inflation, grandiosity, egocentricity, and superiority complexes. It begins with the acceptance of the fact that we all judge other people, groups, professions, etc. The question arises, “Is it possible that our judgements are untrue?” We practice asking questions like, “Can I absolutely know that what I am believing is true is, in fact, true?” Likewise, when people judge or criticize us, we practice asking questions like, “Could they be right?” Do we really want to know the truth, or do we just want to be right?

God exists. Can I absolutely know that is true?

God does not exist. Can I absolutely know that is true?

We are in a climate catastrophe. Can I absolutely know that is true?

We are not in a climate catastrophe. Can I absolutely know that is true?

The Democrats should move to the left to defeat Trump. Can I absolutely know that is true?

The Democrats should move to the center to defeat Trump. Can I absolutely know that is true?

A human life begins at conception. Can I absolutely know that is true?

A human life begins at six weeks. Can I absolutely know that is true?

A human life begins at birth. Can I absolutely know that is true?

We discover that, not offense, but defense is the first act of war. When someone attacks us, there is, as yet, no conflict. Perhaps this could be the idea behind, to turn the other cheek. “You have heard that it was said, An eye for an eye and a tooth for a tooth. But I say to you, Do not resist the one who is evil.” The conflict begins when, instead of thinking about what they are saying, instead of inquiring into whether or not what they are saying could be true, we reactively defend our right position. If one person is hard, and we are hard, that person will feel hard. If one person is hard, and we are soft, that person will feel soft. If the bed is hard and our bodies are hard, the bed will feel hard. If the bed is hard and our bodies are soft, the bed will feel soft.

Making room for the possibility that we may be wrong. “Let’s hope something goes wrong,” says Alexander. Immediately, as soon as we allow a little room for doubt, for not being sure, for the I don’t know mind, the body becomes freer and more flexible. We become freer and more flexible.

Constructive Doubt

One of my favorite films is entitled, Doubt. Here is the plot from Wikipedia.

In 1964 at a Catholic church in The Bronx, New York, Father Brendan Flynn, (Philip Seymour Hoffman), gives a sermon on the nature of doubt, noting that it, like faith, can be a unifying force. Sister Aloysius, (Meryl Streep), the strict principal of the church’s parish school, becomes concerned when she sees a boy pull away from Flynn in the school courtyard. She instructs her Sisters to be alert to suspicious activity in the school.

Sister James, a young and naive teacher, receives a request for Donald Miller, an altar boy and the school’s only African-American student, to meet Flynn in the rectory. Donald returns to class visibly upset, and James notices the smell of alcohol on his breath. Later, she sees Flynn placing an undershirt in Donald’s locker. She reports her suspicions to Aloysius.

Aloysius and James confront Flynn. Flynn denies wrongdoing, claiming Donald had been caught drinking communion wine and that he called him to dismiss him as an altar boy. James is relieved by Flynn’s explanation, but Aloysius is not convinced. Flynn delivers his next sermon on bearing false witness and gossip. James later asks Flynn about the shirt he put in Donald’s locker, an observation she kept from Aloysius. Flynn explains that Donald had left the shirt in the sacristy, and that he put it in his locker to spare him additional embarrassment.

Aloysius meets with Donald’s mother regarding her suspicions and is shocked by her seeming disinterest in Flynn’s alleged abuse. Mrs. Miller admits that she would turn a blind eye to the abuse, if it existed, in order to keep Donald in a school that will better his socioeconomic situation and to further protect him from his physically abusive father; Mrs. Miller confesses that she knows Donald is gay, and she fears that his father would kill him if he knew about what happened with Flynn.

Aloysius confronts Flynn and demands his resignation. She claims to have contacted a nun from one of his previous parishes who corroborated her suspicions and threatens to visit his previous appointments and contact parents. Flynn agrees to request a transfer and delivers a final sermon before departing.

Some time later, Aloysius tells James that Flynn has been appointed to a more prestigious position at a larger church. She admits to having lied about contacting a nun at Flynn’s former church, but believes his resignation is proof of his guilt.

She then breaks down in tears, saying to James,

“I have doubts…I have such doubts.”

This last scene is, for me, one of the most powerful moments I have ever seen in film. This moment when, a person who was absolutely sure she was right, and who acted on her rightness, finally realizes she is unsure, very unsure, that she could be completely and utterly wrong, was life changing for her, and for me.

From Generation to Generation

Our 2nd generation teachers are now our elders. Already there are 3rd, and 4th generation teachers, and soon to be 5th generation teachers. Some say, it takes at least three generations for the families of those traumatized by war to recover. Genesis teaches us this as well.

Adam and Eve experience a major trauma.

1st generation. Cain kills his brother Abel.

2nd generation. Isaac and Ishmael reconcile, but never speak to one another.

3rd generation. Jacob and Esau reconcile, and do speak to one another.

4th generation. Joseph and his brothers reconcile, speak to one another, and Joseph invites all his brothers to live with him.

We learn that healing is possible. Family unity is possible.

Blessed are the Meek

Meek, that is, unassuming, soft, pliant, gentle, humble.

We know, as Alexander teachers, that softness, gentleness, and pliancy is not weakness, but strength. Blessed, in old English, means bliss or happiness.

Isn’t this, in essence, what our work is about? Strength through softness. This most delicate and deep refusal to use force? This great and utter undoing. This becoming unfixed, unbraced, unblocked, unmasked, unchained, unassuming, unaffected, unshielded, unforced, unadorned, untied, untangled, unpretentious, unbiased, unburdened, unbroken…

Unafraid.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Living Life from the Inside Out – Explorations into the Work of F.M. Alexander – Saturday and Sunday, April 25/26, 2020

Photo: B. Fertman – Great Sand Dunes National Park, Colorado

For many of us, there’s lots to do in a day, places to be, responsibilities to be met. We’re busy. Sometimes stressed. Sometimes exhausted. It’s as if we have become human doings rather than human beings.

In Psalm 90, King David suggests we “number our days, that we may attain a heart of wisdom”. How do we want to live out our days? Do we want to run frantically through them, or do we want to walk through them with some degree of composure and coherence?

To do so, it helps to cultivate a deep and reliable sense of ourselves from the inside out. Cultivating a deep, somatically organized, felt sense of self can help us to meet life’s challenges as they arise.

Alexander’s work has much to offer us when it comes to learning to live our lives from the inside out. If this subject is of interest to you, then please join me for a day of lightness and pleasure, as we acquire some useful skills for learning how to walk well through the days allotted us.

About

Bruce Fertman

Bruce’s touch is like a butterfly settling down on the very turning point of your soul.

And then you know, ‘That’s who I am, that is who I could be.’

Margarete Tueshaus
Equestrian, Argentine Tango Teacher, Alexander Technique Teacher, Bochum, Germany

Bruce has been using his hands, helping people to move well, for fifty-five years. He trained with five first generation Alexander teachers: Catherine Merrick Wielopolska, Marjorie L. Barstow, Richard M. Gummere Jr., Elisabeth Walker, and Erika Whittaker. Bruce brings a lifetime of training as a movement artist and educator to his work as an Alexander teacher, having trained in Gymnastics, Modern Dance, Ballet, Contact Improvisation, Tai Chi Chu’an, Aikido, Chanoyu, Argentine Tango, and Kyudo. In 1982, Bruce co-founded the Alexander Alliance International, an intergenerational, multicultural community/school. Currently director of the Alexander Alliance Germany, Bruce also teaches annually for Alexander Alliance training programs in Japan, Korea, and America. He conducts post graduate training programs in Dorset and Zurich. Author of  Teaching By Hand/Learning By Heart – Delving Into The Work Of F.M. Alexander.

Workshop Details:

When: Saturday and SundayApril 25/26, 2020

Saturday 25th 10.00 – 17.00 Lunch included

Sunday 26th 09.00 – 16.00 lunch included

Fee: £120 first day/£200 both days.

Where: Gaunts House, Dorset

http://www.gauntshouse.com/

To register for the workshop contact Ruth Davis at: ruth.a.davis@me.com

Phone: +44 (0) 7590 406267

To Make Payment: 

BACS

(Please reference your payment with your full name.) Sort Code: 40-47-59

Account No: 12037351

Acc Name R Davis

International Transfers via:

IBAN: GB24MIDL40475912037351 BIC:MIDLGB2172

If you have any questions, please do not hesitate to write to me, bf@brucefertman.com or to Ruth Davis, ruth.a.davis@me.com.

 

 

 

A Review of Teaching by Hand/Learning by Heart by Galen Cranz

Galen Cranz

It is an honor having Dr. Galen Cranz as a member of our worldwide Alexander Community. Professor of the Graduate School in Architecture at UC Berkeley she is a sociologist and designer, as well as a certified teacher of the Alexander Technique.  She studied in San Francisco, but was certified in Thom Lemens’ four-year training course in New York City. Having specialized in how the body meets the environment, she advocates Body Conscious Design.  She is the author of The Chair: Rethinking Culture, Body and Design.

Teaching By Hand, Learning By Heart: Delving into the Work of F.M. Alexander

By Bruce Fertman

Reviewed by Galen Cranz

Bruce Fertman was many things before becoming an Alexander teacher: gymnast, swim coach, martial artist (tai chi and aikido), tango dancer, movement educator, and movement artist. He brings those skills to his Alexander teaching, but he himself writes that he has transcended movement teaching to something else. In Teaching By Hand, Learning by Heart, he calls himself a metaphysician who “attends to people’s subjective sense of time and space, to their felt experience of being and becoming.”  He introduces the concept of “movement metaphor” to show that people learn more deeply if they can physically experience a principle. To demonstrate the principle that we make ourselves tense rather than a situation makes us tense, he crowds students into a subway-like space to get them to experience that they tighten their own feet, legs, pelvis, shoulders arms, throat and jaws –and that they have choice about whether or not to continue the tension.

Bruce is a skillful writer, who shows the same poetic artistry throughout his book that I have enjoyed in his blog/facebook essays. This book is not an introduction to the Alexander Technique and its 5 –or 10– basic tenets. Instead, in Part I, “The Work at Hand,” he describes how he uses paintings and the arts in his group classes to show how specific physical traits express emotion. In each short chapter he shows how he creates psychological insight regarding sport, nature, anatomy, sensory life, social biology, theology, mysticism, pottery.

Bruce believes in the importance of emotions in changing one’s physical patterns. He focuses on establishing emotional rapport, or creating emotional well-being in this clients/students before seeking to create structural alignment.

Like other skilled somatic therapists, Bruce emphasizes listening –with hands– and receiving rather than fixing a problem.  Once witnessed, a problem has a way of solving itself. Open, listening hands witness and receive information, and solutions present themselves—in new feelings, images, movements, words, and concepts.

The second half of the book, “Student-Centered Teaching,” offers stories about profound and poignant moments of transformation in his teaching practice. Examples include a frustrated math teacher, a blind singer, a man with ankylosing spondylitis, a woman suffering for her sister, tango partners, a yoga teacher, a 70 year old caretaker learning to ask for help, a child custody hearing in front of a judge, and more.

Bruce has offered story after story of insight, transcendence, hope, and healing that might inspire other teachers.  That is the ultimate measure of the success of this book: does it stimulate and educate other teachers —or is each instance too particular to Bruce or his students, or too local to Japan or Germany or Santa Fe to bring out the best in us? Thanks to one of the teachings in this book, I personally learned to think of freeing not only the top of the neck where it meets the head, but also the bottom of the neck where its muscles connect to the torso, the way a tree trunk has roots. Thus, while his synthesis of philosophy, psychology, the arts, and motor skill is unique, I choose to believe that this book encourages us to develop our own personal signatures in the way we work.

If you would like to purchase, Teaching by Hand/Learning by Heart, and you live in America, write to Jessica Rath. If you live elsewhere, write to Jean Fischer.