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http://www.ethicalpolitics.org/seminars/perezhivanie.htm
Notes on perezhivanie
Perezhivanie is a Russian word, usually translated as lived experience, and used in
connection with social situation of development, has multiple shades of meaning. It
indicates a persons situation with special emphasis on the subjective significance,
especially the emotional and visceral impact of the situation on the person, recollection
of which summons up the entire situation. A bit like "experience" in italics. The excerpts
below are explanations culled from selected writers.
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feeling of fear, hate and hostility. And the third child experienced it, to some extent, as far as
it is possible for a 10-11 year old boy, as a misfortune which has befallen the family and
which required him to put all other things aside, to try somehow to mitigate the misfortune
and to help both the sick mother and the children. So it appears that, depending on the fact
that the same situation had been experienced by the three children in three different ways,
the influence which this situation exerted on their development also turns out to be different.
By citing this example, I only wished to clarify the idea that, unlike other disciplines,
paedology does not investigate the environment as such without regard to the child, but
instead looks at the role and influence of the environment on the course of development. It
ought to always be capable of finding the particular prism through which the influence of the
environment on the child is refracted, i.e. it ought to be able to find the relationship
which exists between the child and its environment, the childs emotional experience
[perezhivanie], in other words how a child becomes aware of, interprets, [and] emotionally
relates to a certain event. This is such a prism which determines the role and influence of the
environment on the development of, say, the childs character, his psychological
development, etc.
In connection with this example, I would like to turn your attention to one more factor. If
you recall, when we were discussing the methods we employ in our science, I attempted to
defend the idea that in science the analysis into elements ought to be replaced by analysis
which reduces a complex unity, a complex whole, to its units. We have said that, unlike
elements, these units represent such products of analysis which do not lose any of the
properties which are characteristic of the whole, but which manage to retain, in the most
elementary form, the properties inherent in the whole.
Today, whilst basing myself on a concrete example of the theory about the environment, I
would like to show you a few such units with which psychological research operates. One
example of such a unit is the emotional experience [perezhivanie]. An emotional experience
[perezhivanie] is a unit where, on the one hand, in an indivisible state, the
environment is represented, i.e. that which is being experienced an emotional experience
[perezhivanie] is always related to something which is found outside the person and on the
other hand, what is represented is how I, myself, am experiencing this, i.e., all the
personal characteristics and all the environmental characteristics are represented in an
emotional experience [perezhivanie]; everything selected from the environment and all the
factors which are related to our personality and are selected from the personality, all the
features of its character, its constitutional elements, which are related to the event in
question. So, in an emotional experience [perezhivanie] we are always dealing with an
indivisible unity of personal characteristics and situational characteristics, which are
represented in the emotional experience [perezhivanie].
That is why from the methodological point of view it seems convenient to carry out an
analysis when we study the role the environment plays in the development of a child, an
analysis from the point of view of the childs emotional experiences [perezhivanija] because,
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Notes on perezhivanie
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as I have already said, all the childs personal characteristics which took part in determining
his attitudes to the given situation have been taken into account in his emotional experience
[perezhivanie]. For example, do all of my own personal constitutional characteristic
elements, of every type, participate fully and on an equal basis? Of course not. In one
situation some of my constitutional characteristics playa primary role, but in another,
different ones may play this primary role which may not even appear at all in the first case. It
is not essential for us to know what the childs constitutional characteristics are like per se,
but what is important for us to find out is which of these constitutional
characteristics have played a decisive role in determining the childs relationship to a
given situation. And in another situation, different constitutional characteristics may well
have played a role.
In this way the emotional experience [perezhivanie] also helps us select those
characteristics which played a role in determining the attitude to the given situation.
Imagine I possess certain constitutional characteristics clearly, I will experience this
situation in one way, and if I possess different characteristics, it is equally clear that I will
experience it in quite a different way. This is why peoples constitutional characteristics are
taken into account when differentiating between those who are excitable, sociable, lively and
active and others who are more emotionally slack, inhibited and dull. It is therefore obvious,
that if we have two people with two opposite types of constitutional characteristics, then one
and the same event is likely to elicit a different emotional experience [perezhivanie] in each
of them. Consequently, the constitutional characteristics of the person and generally the
personal characteristics of children are, as it were, mobilized by a given emotional experience
[perezhivanie], are laid down, become crystallized within a given emotional experience
[perezhivanie] but, at the same time, this experience does not just represent the aggregate of
the childs personal characteristics which determine how the child experienced this particular
event emotionally, but different events also elicit different emotional experiences
[perezhivanija] in the child. A drunken or mentally ill mother amounts to the same thing as a
mentally ill nanny, but it does not mean the same as a drunken father or a drunken neighbour.
Which means that the environment, which in this case was represented by a specific concrete
situation, is also always represented in a given emotional experience [perezhivanie]. This is
why we are justified in considering the emotional experience [perezhivanie] to be a unity of
environmental and personal features. And it is precisely for this reason that the emotional
experience [perezhivanie] is a concept which allows us to study the role and influence of
environment on the psychological development of children in the analysis of the laws of
development.
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Notes on perezhivanie
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different ways. Neither emotional experience (which is used here and which only covers the
affective aspect of the meaning of perezhivanie), nor interpretation (which is too
exclusively rational) are fully adequate translations of the noun. Its meaning is closely linked
to that of the German verb erleben (cf. Erlebnis, erlebte Wirklichkeit).
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ritual, and the symbolic / fictive action of art are identical, and he supports this claim by
describing, in concrete detail, the process of perezhivanie without using the term itself
(although he is, of course, familiar with Stanislavski).
For Schechner, performance is perezhivanie. He writes: Performance means: never for
the first time. It means: for the second to nth time. Performance is twice-behaved behavior
(1985, p. 36). Schechner calls this restored behavior and adds: Put in personal terms,
restored behavior is me behaving as if I am someone else or as if I am beside myself, or
not myself, as when in a trance (1985, p. 37).
The essence of Schechners argument is that there are three parts to the process of
performance, not two, and that in performance time flows in more than one direction:
Although restored behavior seems to be founded on past events ... it is in fact
the synchronic bundle (of three parts) ... The past ... is recreated in terms not
simply of a present, ... but of a future ... This future is the performance being
rehearsed, the finished thing to be made graceful through editing, repetition,
and intervention. Restored behavior is both teleological and eschatological. It
joins first causes to what happens at the end of time. (1985, p. 79)
Specifically, the way that the flow of time becomes multidirectional is that rehearsals
make it necessary to think of the future in such a way as to create a past (1985, p. 39). As
Schechner explains: In a very real way the future - the project coming into existence
through the process of rehearsal - determines the past: what will be kept from earlier
rehearsals or from the source materials (1985, p. 39).
Vasilyuk is describing the same phenomenon when he writes of the proleptic nature of
perezhivanie in the development of Raskolnikov, the main character in Dostoevskys Crime
and Punishment:
Although the given schematism fault - repentance - redemption - bliss is
formally expressed as a series of contents following one another in time, this
does not mean that the later elements in the series appear in consciousness only
after the earlier stages have been traversed. They respond to one another
psychologically and all exist at once in consciousness, as a Gestalt, though it is
true they are expressed with varying degree of clarity as the series is gone
through. Bliss is conferred even at the beginning of the road to redemption, as a
kind of advance payment of emotion and meaning, needed to keep one going if a
successful end is to be reached. (1988, pp. 190-191)
Schechner outlines the three stages of this phenomenon:
The workshop-rehearsal process is the basic machine for the restoration of
behavior ... (whose) primary function ... is a kind of collective memory-in/ofaction. The first phase breaks down the performers resistance, makes him a
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Notes on perezhivanie
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tabula rasa. To do this most effectively the performer has to be removed from
familiar surroundings. Thus the need for separation, for sacred or special
space, and for a use of time different than that prevailing in the ordinary. The
second phase is of initiation or transition: developing new or restoring old
behavior. But the so-called new behavior is really the rearrangement of old
behavior or the enactment of old behavior in new settings. In the third phase,
reintegration, the restored behavior is practiced until it is second nature. The
final part of the third phase is public performance. (1985, pp. 113-114)
These stages closely match those stages of perezhivanie that Vasilyuk presents, even
though Schechner and Vasilyuks terms differ. (I will discuss this further in my analysis,
chapter four.)
Cole (2007) has used the term temporally double sided to describe this phenomenon of
growing back and towards the future and the past simultaneously. (He has used it to describe
Deweys relation of the notion of object to prolepsis.) It is the juxtaposition of temporal
double sidedness with these stages that creates perezhivanie. What Schechner argues is
that this juxtaposition provides the rhythm that allows us to raise ourselves up and hover,
suspended momentarily in a state of being simultaneously ourselves and not ourselves: our
past and future selves (someone else).
Winnicott writes of play:
Whereas inner psychic reality has a kind of location in the mind or in the belly
or in the head or somewhere within the bounds of the individuals personality,
and whereas what is called external reality is located outside these bounds,
playing and cultural experience can be given a location if one uses the concept
of the potential space between the mother and the baby. (1971, p. 53) (as quoted
in Schechner, 1985, p. 110)
According to Schechner, this potential space is the workshop-rehearsal:
The most dynamic formulation of what Winnicott is describing is that the baby - and later
the child at play and the adult at art (and religion) - recognizes some things and situations as
not me. By the end of the process the dance goes into the body. So Olivier is not Hamlet,
but he is also not not Hamlet. The reverse is also true: in this production of the play, Hamlet
is not Olivier, but he is also not not Olivier. Within this field or frame of double negativity,
choice and virtuality remain activated. (1985, p. 110)
Schechner explains a central component of the formation of this doubleness by referring to
Winnicotts transitional object (the blanket or stuffed animal that is the first not-me,
representing the mother (primary caretaker) when she (he) is absent):
Restored behaviors of all kinds ... are transitional. Elements that are not me
become me without losing their not me-ness. This is the peculiar but
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Notes on perezhivanie
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to burst. The trick is to extend it to the bursting point but no further. It is the
ambition of all performers to expand this field until it includes all beings, things,
and relations. This cant happen. The field is precarious because it is
subjunctive, liminal, transitional: it rests not on how things are but on how things
are not; its existence depends on agreements kept among all participants,
including the audience. The field is the embodiment of potential, of the virtual,
the imaginative, the fictive, the negative, the not not. The larger it gets, the more
it thrills, but the more doubt and anxiety it evokes, too. (1985, p. 113)
Robbins describes this present moment and field of between of twice-behaved
behavior, created in the juxtaposition of temporal double sidedness with the progressive
stages of the workshop-rehearsal process, as the anchor of perezhivanie. She writes:
Perezhivanie ... is an anchor in the fluidity of life, it represents a type of synthesis (not a
concrete unity of analysis), but an anchor within the fleeting times we have on this earth,
dedicated to internal transformation and involvement in our world (2007b, no page number).
And Virginia Woolf, in her novel To the Lighthouse, describes this heart of perezhivanie
most eloquently and accurately.
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Notes on perezhivanie
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analysis), but an anchor within the fleeting times we have on this earth, dedicated to internal
transformation and involvement in our world. ...
The Russian language has preserved a lot of magic, almost as much as Sanskrit. In Russian
it sounds like perezhivanie. What does it mean? It is a state of mind in which we are
excited, worried, nervous, suffering from something. Something to that effect. And if we look
at the corresponding verb perezhivat, we will see two stems: pere and zhivat.
... Zhivat means to live. And perezhivat means to be able to survive after some
disaster has overwhelmed you over-live something.
And pere means carrying something over something, letting something pass beneath and
overleaping it. Pere means something like cutting out a piece of space, time or feeling.
Pereterpet (terpet to endure some pain) means to live until a time when no pain
is left.
Pereprignut- exactly like English overleap means to overcome some obstacle a pit or a
stone with a jump, meaning that you dont walk on it, but in some way fly over it.
And, in just the same way, perezhivat means, if you look at it closely, that you have
passed as if above something that had made you feel pain. And the fact that in the base of
each again living lies a pain you know that. There, inside of a recollection that we call an
again living lives your pain. It is the pain that doesnt let you forget what has happened.
And you keep on coming back to it in your memory, keep living through it over and over
again, until you discover that you have passed through it, and have survived.
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Notes on perezhivanie
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to the environment) as such a unit. Experience, from Vygotskys perspective, is a unit that,
in indissoluble unity, represents, on the one hand, the environment, that is, what the child
experiences, and, on the other, the subject, that is, what introduces the child into this
experience and, in turn, is defined by the level of mental development the child has already
achieved. From this it can be concluded that in order to understand exactly what effect the
environment has on children, and, consequently, how it affects the course of their
development, the nature of childrens experience must be understood, the nature of their
affective relationship to the environment. Vygotskys proposition and the concept of
experience that he introduced appear to us to be very important and productive for child
psychology. However, he did not fully develop the concept of experience. In fact, even
taking analysis of childrens experience as our point of departure in understanding the causes
that condition individual (or age-related) features of childrens minds, we will still be forced
to go back and examine of all the circumstances of their life and activity and all the currently
existing features of their personality. Only then will we be able to understand the nature of
the experience itself and its function within mental development.
So it could be said that the concept of experience introduced by Vygotsky isolated and
denoted an essential psychological reality, the study of which must be the first step in
analyzing the environments role in child development; experience is like a node where the
varied influences of different external and internal circumstances come together. But this is
exactly why experience must not be viewed as a whole that will not be broken down any
further, why it is essential to address the problem of the subsequent deciphering of this
concept and, consequently, uncover the forces that underlie it and, in the final analysis,
condition the course of mental development.
Vygotsky himself was willing to accept the need to formulate and solve this fundamental
problem. He also attempted to find that decisive link within the dynamics of mental
development that determines the character of experience itself and, consequently, how the
influence of the external environment is refracted by its subject. However, in this, it seems to
us, Vygotsky was taking a step backward, retreating to a certain extent beyond old
boundaries. He felt that the nature of experience in the final analysis is determined by how
children understand the circumstances affecting them, that is, by how developed their
ability to generalize is. If, he said, children will understand (perceive, conceptualize) one
and the same event in different ways, it will have absolutely different meanings for them and,
consequently, they will experience it differently. For example, a mothers illness is usually
very upsetting for young school-aged children or adolescents, while for very young children it
does not generate negative emotions and may even be experienced as a cause for happiness
and joy, since they are unable to understand the situation and grownups will permit them to
do things they otherwise might not.
Works
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