OK but don't say I didn't warn you.
In my view the Heraclitan aspect of Hegelian dialectics is the dodgiest aspect, I think stasis is just as dialectical as dynamism - but I'm being a bit obscure here and I accept that the recognition of a dynamical social world is important.
I don't believe what you say is an example of dialectics - briefly, economic base and ideological superstructure are dynamically inter-related.
You have stated thesis: "Sometimes The economic base may play a more determinate role"
And anti-thesis: "At other times it can be the ideological/governmental/social superstructure"
*But* as you leave it, each is just the negation of the other. Where is the synthesis (the negation of the negation)?
Dialectics always sees the thesis as primary. If it were not then the negation of the anti-thesis would be the thesis. That is, the negation of the negation is just the thesis as in classical logic.
Besides, Marx was pretty clear in the German Ideology:
"In direct contrast to German philosophy which descends from heaven to earth, here we ascend from earth to heaven. That is to say, we do not set out from what men say, imagine, conceive, nor from men as narrated, thought of, imagined, conceived, in order to arrive at men in the flesh. We set out from real, active men, and on the basis of their real life-process we demonstrate the development of the ideological reflexes and echoes of this life-process."
That's not to say that ideology can have no effect on the real life process, it is just that the materialist dialectical method must start with the real life process.
Quite possibly this is a fundamental weekness in Marx and dialectics. However I think that the materialist monist statement:
"The history of all hitherto existing society is the history of class struggles."
is still more powerful than the eclectic statement:
"The history of all hitherto existing society is the history of class struggles and ideological struggle as well."