Mataupu
Do you often say that the authorities are to blame for your problems? For many people, the position of «offended children» is convenient. It allows you to take responsibility off yourself, not to make efforts to make your life better. Why do we, like little ones, wait for someone to suddenly come and make us happy? And how does it harm us?
The term «power» has many definitions. All of them as a whole come down to one thing: this is the ability to dispose of and impose your will on other people. The first contacts of a person with power (parental) occur in childhood. His future position in relation to authoritative figures of various levels also depends on this experience.
O a tatou fegalegaleaiga ma pulega e suʻesuʻeina e le social psychology. Ua maua e saienitisi soo se vaega o tagata i le teritori lava e tasi e ui atu i tulaga masani o le atinaʻe. Sa suʻesuʻeina ma suʻesuʻeina i le amataga o le XNUMXth seneturi. O le mea lea, ina ia faʻaalia mamanu lautele o aso nei, ua lava le toe tepa i tua ma suʻesuʻe le talafaasolopito.
Galuega o le mana
With all the variety of functions of power, we can single out two main areas — this is the protection and prosperity of the people entrusted to it.
Seʻi tatou manatu o le tagata o loʻo pule e iai uiga o se taʻitaʻi lelei. O ia e nafa ma le vaega o tagata ua tuuina atu ia te ia. Afai e lamatia (mo se faʻataʻitaʻiga, o loʻo faʻamataʻu tagata e se fili mai fafo), ona ia faia lea o se gaioiga e faʻasaoina le manuia o lenei vaega i le tele e mafai ai. "Tili" le puipuiga, lagolagoina le vavae ese ma le lotogatasi.
I taimi lelei, o sea taʻitaʻi e faʻamautinoa le atinaʻeina o le kulupu ma lona manuia, ina ia mafai ai e ona tagata taʻitoʻatasi ona lelei.
Ma o le galuega autu a se tagata faʻamalosia o le vaʻaia o se tasi tulaga mai le isi.
Aisea ua i ai matua iinei?
The two main directions for state power are to ensure the protection and prosperity of the people, and for the parent — by analogy, the safety and development of the child.
E oʻo atu i se tulaga faʻapitoa, o tagata matutua taualoa latou te mateina o tatou manaʻoga mo i tatou: tuʻuina atu le puipuiga, fafaga, faʻatonutonu taimi o gaioiga ma moe, faʻapipiʻi mea, aʻoaʻo, seti tuaoi. Ma afai e "matemateina" tele se tagata, ona taofi lea, ona i ai lea o ia i se faʻalavelave.
What is autonomy? When an adult is aware of himself and distinguishes where his motives and thoughts are, and where — another person. He listens to his desires, but at the same time he recognizes other people’s values and the fact that people can have their own opinion. Such a person is able to enter into negotiations and take into account the interests of others.
Afai tatou te le o vavae ese mai o tatou matua ma avea ma tagata tutoatasi, o lona uiga e itiiti pe leai foi ni a tatou mea e lagolago ai le ola. Ma i soʻo se tulaga faʻalavelave, matou te faʻatali mo le fesoasoani a se tagata faʻatagaina. Ma o le a matua tiga lava i tatou pe a le faataunuuina e lenei fuainumera galuega ua tatou tofia i ai. O lea la, o a tatou sootaga patino ma pulega e atagia mai ai tulaga tatou te lei pasia i la tatou sootaga ma o tatou matua.
Aisea e manaʻomia ai e tagata se taʻitaʻi i se faʻalavelave
Pe a tatou popole, tatou:
- Lemu le mafaufau
Any stress or crisis implies a change in conditions. When circumstances change, we do not immediately understand how to act in a new situation for ourselves. Because there are no ready-made solutions. And, as a rule, in an environment of severe stress, a person regresses. That is, it «rolls back» in development, losing the ability to autonomy and self-recognition.
- O loʻo matou suʻeina ni lagolago
That is why all kinds of conspiracy theories are popular in different crisis situations. People need to find some explanation for what is happening, and there is too much information. If at the same time a person does not know how to rely on his own feelings and values, he begins to greatly simplify the system and create new points of support. In his anxiety, he seeks authority and reassures himself that there are some “they” who are responsible for everything that happens. Thus the psyche fights against chaos. And it’s much easier to have a «terrible» power figure than just worrying endlessly and not knowing who to lean on.
- Tatou te leiloa le agavaa o le malamalama
I taimi faigata faʻapolokiki, faʻalavelave ma faʻamaʻi, faʻateleina le malosi o tagata e apothenia. O lenei setete, lea e amata ai ona vaʻai se tagata i le va o mea tutupu faʻafuaseʻi poʻo faʻamaumauga, faʻatumu mea moni i se uiga faʻapitoa. Apophenia e masani ona faʻaaogaina e faʻamatala ai le paranormal.
O se faʻataʻitaʻiga faʻasolopito: i le 1830, o le vevesi na taʻua o le kolera na taia ai Rusia. Na matua talitonu le au faifaatoaga na auina atu e le malo fomai i itumalo ma le faamoemoe e aafia ai i latou i le kolera ma faaitiitia ai le numera o gutu. Tala'aga, e pei ona e va'aia, e toe fai lava. Faʻasaga i tua o le faʻamaʻi o le 2020, o le taupulepulega leaga ma le apothenia na faʻalauteleina foi.
O fea o vaavaai i ai le malo?
Ioe, e le atoatoa le malo, e leai se malo e mafai ona faamalieina manaoga o tagatanuu uma o lona atunuu. Ioe, o loʻo i ai le manatu o se konekarate lautele, e tusa ai ma le malo e faʻamoemoe e faʻamautinoa le filemu ma le saogalemu i le lalolagi atoa. Ae o loʻo iai foʻi le manatu o le matafaioi a le tagata lava ia mo le olaga o le tagata, galuega, mo filifiliga uma ma gaioiga na faia. Mo lou lava manuia, pe a uma.
Ma, o le mea moni, pe a tuuaʻia le malo mo faʻalavelave ma agasala uma a le tagata, o se tulaga faʻafefe. O lenei mamanu o mafutaga e toe fai ai le mea na faataatia ia i tatou i le amataga o tamaiti: pe a na o loʻu mafatiaga ma o loʻo i ai se tasi e nafa ma loʻu manuia poʻo, i se isi itu, faʻalavelave. A'o so'o se tagata matua tuto'atasi e malamalama o le matafaioi mo lona olaga ma lana filifiliga e tele lava ina fuafua e ia lava.