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CHAPTER

Liberation

Liberation

the

be

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interests

unleashes

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to

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pedagogue and

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us.

possibility

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INTRODUCTION

repressive

to

heroic:

trying so

of

roles,

develop

of

to

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all

energy.

stand

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Pedagogy

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lace

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bril

of

fab—

his

the

it 7 PART I THE , PRINCIPLES, AND LANGUAGE OF THE STRENGTHS PERSPECTIVE

communal spirit, giving help to a friend, volunteering in a community, withstanding a stress ful situation or dread disease with dignity and resolve, or holding the hands of those who are marginalized, isolated, or belittled. The heroism of everyday life is all around us. People carrying on in the midst of - searing stress; people coming to the fore when the needs around them require someone to act and to act out of the ordinary; people whose moral imaginationallows them to see, even in dis tant and unfamiliarplaces, the utter humanityof those who suffer(Glover,2000). 9/Il is a hor rific but instructiveexample. Fire and police personnel, rescue teams, the people who risked their lives and faced serious harm in helping to clear away the hellish debris (Langewiesche, 2003), social workerswho met with survivorsand witnessesto help ease the psychologicaland interpersonalwreckage of the trauma; people trapped in the inferno, facing certain death, who called their loved ones to tell them goodbye and to express their love: Many of these pushed the boundaries of the heroic outward and upward. Clearly, the destruction wrought on that day was a deliberate, heinous, and murderous . But even on the other side, given their point of view, the terrorists thought themselves to be heroic. In a letter to his wife, speaking of his certain death, one of them wrote, “. . . Know that my death is a martyrdom, my impris onment hermitage,my exile tourismin God’sland.I wouldliketo meet you in heaven,so please help me by waking up at night to pray, fasting during the day, and staying away from tempta tion” (Cullison,2004, p. 66). Obviously,we are required here to make a moraljudgment about the lethal and vicious acts they committed against us, but we must also look through their eyes to understand more fully the meaning of heroism for the human condition.

Alienation and Oppression: Anxiety and Evil The circumstances around us will not let us deny the existence of harsh and tyrannical insti tutions, relationships, circumstances, and regimes. Bigotry, hatred, war, slaughter, repres sion, and, more quietly but no less devastating, setting people aside, treating them as the despised other, and acting as though they are not fully human, are all daily reminders of the existence of evil, brutality, and despotism. But why is the capacity for evil the seeming com panion to the urge to the heroic? How often do we stand, agape, horrified at what we see or hear about or read about? Viciousacts of cruelty, violence born of intolerance and hate—how can they happen, we cry? Yet,aren’t there times when we have been propelled to act or have been a party to actions that haveinflictedemotionalor physicalpainon others,oftenthosewhoare differentfrom us?Why? We are small, and vulnerable. The cosmos is enormous. We tremble at the insignifi cance and frailty of our being when cast against the magnitude of time and the vastness of space. At times, our fear and trembling is best handled by taking matters into our own hands, individually or collectively, and dealing the instrumentalities of fear and loathing onto oth ers. Thus we subdue our own uncertainties and obscure our cosmic smallness. It may even be that some of these acts of violence or marginalizing are “immortality projects” designed to blind us to the reality of our own organismic vulnerability and eventual demise (Becker, 1973; Fromm, 1973; Rank, 1941). But from the ashes of destruction, mayhem, and oppression may emerge the human spirit, the capacity for the heroic. So we can never dismiss the possibility of redemption, resurrection, and regeneration. However, the sweep of history, the grandeur of wholesale

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INTRODUCTION

vowed daughter.

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at 9 10 PART I THE PHILOSOPHY. PRINCIPLES. AND LANGUAGE OF THE STRENGThS PERSPECTIVE

C R

Where C stands for: Competence,capacities, courage

And P symbolizes:

Promise, possibility,positive expectations, potential

And R signifies:

Resilience,reserves, resources,resourcefulness

FIGURE 1.1 Essentials of the Strengths Perspective Thanks to my daughter Meghan for suggesting this. Plasticity (and the Placebo Effect)

It is a miracle of the brain that it “never loses the power to transform itself on the basis ol experience and that the transformation can occur over short intervals.. . . your brain is dii ferent today than it was yesterday” (Restak, 2003, P. 8). It was once thought that after ado lescence the brain is pretty much a structural monolith, hardly changing. But now, thanks to sophisticated imaging techniques, it is clear that the brain, in ways minute and substantial. continually undergoes change. Most of these changes take place at the synapse (the place where neurons communicate with each other) and are the result of experience and learning or simply one’s current state of mind (LeDoux, 2002). These relationships are, at one site or another, in flux and are the basis of plasticity. Therefore, we have a marvelous capacity to alter, extend, and reshape behavior, feeling, and cognition. Of course, much of what hap pens here is beyond our conscious recognition. The placebo effect has been long noted (even before modem medicine, although it wa not called that). In contemporary usage it refers to a phenomenon in the clinical trials of van ous medical procedures and medications. Typically, one group is given the actual drug and anotheris givenan inertsubstance(althoughnow it is becomingmorecommon to givea placebo : that does provoke side effects so that people are less likely to guess they are being given thc placebo). Neither the administrators of the drugs and placebos nor the “patients” know which

is which. A drug’s power is thought to be measured in the extent to which it is superior to ilie-’ I placebo in promoting the appropriateeffects. In many clinical trials of psychoactivedrugs it i not uncommon for 40 to 60 percent of the placebo group to experience the therapeutic out come provided by the drug. And we do not really know how many of the people who get the actual drug experienced a placebo rather than a drug effect (or some combination of the two Recently,four physicians, using the Freedom of InformationAct, were able to get the result’ of clinical trials done over the last fifteenyears from the Food and DrugAdministration (FDA) for sixof the mostpopularantidepressantdrugs. Pharmaceuticalcompaniesconduct clinical in als and then send the results to the FDA. Until then no one had access to the results of the%c (IIAPTERONE INTRODUCTION 11

trials, so we had to take the drug company’s word that its drug is effective.These researchers conducted meta-analyses of the clinical trials and found, no matter how generous or conserv ative their statistical analysis, that there were no clinically significant diftèrences between the placebosand the drugs (Kirsch et al., 2003). Whateverelse this means, it does, I think, bespeak the power of hope, positive expectations, and belief in the healing ministration, It seems odd that we would not have made more of the placebo effect (even if it is only a short-term one).

Empowerment

In danger of becoming hackneyed, empowerment indicates the intent to, and the processes ot, assisting individuals, groups, families, and communities to discover and expend the resources and tools within and around them. Rapp and Goscha (2006) argue that” [tjo be empowered’ a person or group requires an environment that provides options and ascribes authority to the person to choose” (p. 27). It also requires, they suggest, that a person must be aware of those options, have the authority to act, and must have the resources and abil ity to act on them. Finally, empowerment only becomes a transformative phenomenon when it is constructed through dialogue and action. Todiscoverthe power within people and communities,we must subvertand abjure pejo rative labels; provide opportunities for connections to family, institutional, and communal resources;assail the victim mindset;foreswearpaternalism;trust people’sintuitions,accounts, perspectives,and energies; and believe in people’sdreams. Barbara Levy Simon (1994) builds the concept of empowerment with fivenecessary ideas: collaborativepartnerships with clients and constituents; an emphasis on the expansion of client strengths and capacities; a focus on both the individualor family and the environment;assuming that clients are activesubjectsand agents; and directing one’s energies to the historically disenfranchised and oppressed. Pursu ing the empowerment agenda requires a deep conviction about the necessity of democracy. It requires us to address the tensions and conflicts, the institutions and people that subdue and limit those we help, and compels us to help people free themselves from these restraints (Pin derhughes, 1994).Too often, helping professions (although social work has been very wary of falling into this trap) have thwarted this imperative by assuming a paternalistic posture, informing people about what is good for them and exhorting people to do the right thing. The strengths approach imposes a different attitude and commitment. The strengths of individu als and communities are renewable and expandableresources. Furthermore, the assets of indi vidualsalmostalwayslieembeddedin a communityof interestand involvement.Thus, the ideas of community and membership are central to the strengths approach.

Membership To be without membership, writes Michael Walzer, is to be in a “condition of infinite dan ger” (1983, p. 32). To be without membership is to be alienated, to be at risk for marginal ization and oppression. People need to be citizens, responsible and valued members of a community. To sever people from the roots of their “place” subverts, for all, civic and moral vigor. The strengths orientation proceeds from the recognition that all of those whom we serve are, like ourselves, members of a species, entitled to the dignity, respect, and respon sibility that comes with such membership. But, too often, people we help have either no place to be (or to be comfortable) or no sense of belonging. The sigh of relief from those who come to be members and citizens and bask in the attendant rights and responsibilities,

12

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colleagues

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and

psychiatrists.

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evolved

have

repair

1997:

intervention

to Emotional

of

growth

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and

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1989:

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pains.

work

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systems,

larger

disruption.

of

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species

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1992). ol

2000:

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2). 1992:

scars

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Weil.

ability

challenges

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body. of

traumatic

and

self

or

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(2002).

powers.

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institution.

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systems.

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essen

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1995).

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reality

in

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as

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to

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obscure

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throughout

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understanding curtain

begin

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was

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distancing

is

their

often

a

them

posture.

suspension

values

agency, people

we

giving

do

questionable.

of horizontal

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and

part

PERSPECTIVE

during

work

may

are

clients.

know

stories

work

of

of

forestructures

certain

and

driven

in (pp.

in

person

is

The

authenticity

that

stories

of

about of

ways:

certainty

may

each

social warranted.

mutually

our

who

the

have

with

they

we

dispassionate

the

from,

the

79—80).

the

are

weight

together

exactly

made

of

culture

of

expert

relationship

by

diagnostic

fancy

who

physically person

the

act

extension

oppressed.

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egalitarian

in

clients

fever to

workers’

are

belief

the

That

clients.

the

client.

be

on

before

crafted

sense

of

A

seeks

of

valid

what

itself

Like

con

role,

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and

any cul

qui

our

car

and

the

the

is,

in in (IIAPTER ONE INTRODUCTION 15

• By engaging in self-protective maneuvers (like skepticism) designed to prevent the ulti mate embarrassment for a professional—being fooled by or lied to by a cunning client.

l’hefrequent talk about manipulative and resistant clients in many social agencies may stem from the fear of being made the fool. To protect self-esteem, nonnormative lifestyles, self interests, or benefits, clients may have a vested interest in not telling the truth. But we must consider the possibility that avoiding the truth may be a function of the manner in which the professional pursues and/or asserts the truth. The professional’s knowledge, information, and perspective are privileged and carry institutional and legal weight. The client’s do not. In summary, the lexicon of strengths provides us with a vocabulary of appreciation and not aspersion about those with whom we work. In essence, the effort is to move away from defining professional work as the articulation of the power of expert knowledge toward col laboration with the power within the individual or community toward a life that is palpably better—and better on the clients’ own terms. l’RINCIPLES OF THE STRENGTHS PERSPECTIVE

What exactly is a perspective? It is not a theory. Theories seek to explain some phenomena, or at least describe them analytically. It is not a model. Models are meant to represent, log ically and graphically, some aspect of the world. A perspective is somewhat harder to define. At the least it is a standpoint, a way of viewing and understanding certain aspects of expe rience. It is a lens through which we choose to perceive and appreciate. It provides us with a slant on the world, built of words and principles. We have already reviewed some of the words. What follows now are some of the principles. The principles that follow are the guiding assumptions and regulating understandings of the strengths perspective. They are tentative, still evolving, and subject to revision. They do, however, give a flavor of what practicing from a strengths appreciation involves.

1. Every Individual, Group, Family, and Community Has Strengths. For a variety of reasons—professional identities and credos, cultural preferences, or agency norms, who knows?—it is sometimes hard to take the stance that the individual, family, or com munity that you intend to help comes to you already possessing knowledge, wisdom, goals, and assets that, at least at the outset, you know nothing about. First and foremost, the strengths perspective is about discerning those resources, and respecting them and the potential they may have for reversing misfortune, countering illness, easing pain, and reaching goals. To detect strengths, however, the social work practitioner must be genuinely interested in, and respectful of, clients’ stories, narratives, and accounts—the interpretive angles they take on their own experiences. These are important “theories” that can guide practice. The unearthing of clients’ identities and realities does not come only from a rit ual litany of troubles, embarrassments, snares, foibles, and barriers. Rather, clients come into view when you assume that they know something, have learned lessons from expe rience, have hopes, have interests, and can do some things masterfully. These may be obscured by the stresses of the moment, submerged under the weight of crisis, oppression, or illness but, nonetheless, they abide.

16

cannot

even

nosis

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tic

fessionals Change

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resourceful,

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gado,

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nity

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hood.

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hood,

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simism,

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PART

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3.

sets

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considered

wh.tI

strengths

or

to

troubled

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way

movement.

this

to

People

ing

as

2000;

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people Individuals,

imagine

I

Not

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(1994) learn are

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when Iii

and

be

(1993)

the

,i

they

having

merely of

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family

and

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process

of

acquire

to

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ihcir

Rather,

drawn

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in

assessment

development

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or

family

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Kretzmann

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can

P1111

they

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ind.

without

marvel the

relationships.

or

put

That

self-doubt.

they

refer

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17

a if I ‘ARI’I I’HEPHILOSOPHY, PRINCIPLES. AND LANGUAGE OF THE STRENGTHS PERSPECTIVE

5. Every Environment Is Full of Resources. (See Chapters 12, 13, and 14.) In com munities that seem to amplify individual and group resilience, there is awareness, recogni tion, and use of the assets of most members of the community (Kretzmann & McKnight, 1993).Informal systems and associations of individuals, families, and groups, social circuits of peers, and intergenerational mentoring work to assist, support, instruct, and include all members of a community (Schorr, 1997). In inclusive communities, there are many oppor tunities for involvement, to make contributions to the moral and civic life of the whole; to become, in other words, a citizen in place. No matter how harsh an environment, how it may test the mettle of its inhabitants, it can also be understood as a potentially lush topog raphy of resources and possibilities. In every environment, there are individuals, associations, groups, and institutions who have something to give, something that others may desper ately need: knowledge, succor, an actual resource or talent, or simply time and place. Such resources usually exist outside the usual matrix of social and human service agencies. And, for the most part, they are unsolicited and untapped. Melvin Delgado (2000), in his articu lation of the capacity-enhancement approach to urban social work practice, describes the five critical assumptions of that approach: “(1) The community has the will and the resources to help itself; (2) it knows what is best for itself; (3) ownership of the strategy rests within, rather than outside, the community; (4) partnerships involving organizations and communities are the preferred route for initiatives; and (5) the use of strengths in one area will translate into

strengths in other areas. . . a ripple effect” (p. 28). Such a view of the environment, while seeming to comfort those who believe that people(s) should pull themselves up by their collective and individual bootstraps, does not abrogate the responsibility for working for social and economic justice. It does, however, recognize that while we await political transformation, there are reservoirs of energy, ideas, talents, and tools out there on which to draw. To regard the environment as only inimical or toxic moves us to disregard these resources or mistakenlyjudge them as disreputable. When it comes, the community that is aware of and employing its human and social capital to the degree possible is in a much better position to drink the cooling waters of social justice. 6. Caring, Caretaking, and Context. The idea that care is essential to human well-being does not sit well in a society beset by centuries of rugged individualism. Deborah Stone (2000) says that we have three rights to care. First, all families must be permitted and assisted in caring for their members. Second, all those paid caregivers need to be able give the sup port and quality care that is commensurate with the highest ideals of care without subvert ing their own well-being. Finally, a right to care boils down to this: that all people (and there may be 38 million children under the age of 10 who clearly need care and anywhere between 30 and 50 million adults who need some degree of care) who need care get it. We do have a horror of dependence. But, as Stone says,

Caringfor eachotheris the mostbasicformof civicparticipation.Welearn to care in fam ilies,andweenlargeourcommunitiesof concernas wemature.Caringis theessentialdemo craticact,theprerequisiteto voting,joiningassociations,attendingmeetings,holdingoffice, and all the otherwayswesustaindemocracy.(p. 15)

In one sense, social work is about care and caretaking. Ann Weick (2000) makes the case that social caretaking as an activity is the profession’s hidden (and first) voice; hidden

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21 of 22 PART I THE PHILOSOPHY, PRINCIPLES. AND LANGUAGE OF THE STRENGTHS PERSPECTIVE

Which of the lists is more compelling or interesting? Why did you answer the three questions above the way that you did?

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