tag:blogger.com,1999:blog-261257802024-02-19T07:45:55.246-05:00Expressive Arts Therapy<b>Please tell us you visited! Send a comment!</b>
<p>“… the power of art to heal stems not from technique but from the development of the imaginative capacity... The task of therapy is not to eliminate suffering but to give a voice to it, to find a form in which it can be expressed. Expression is itself transformation; this is the message that art brings.” S. Levine</p>
<b>visit us at <a href="http://www.lesley.edu/expressive-therapies/">http://www.lesley.edu/expressive-therapies/</a> </b>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.comBlogger155125tag:blogger.com,1999:blog-26125780.post-60101379756657713492022-07-05T17:11:00.003-04:002022-07-05T17:11:45.253-04:00Week 1 – Writing as writing, writing as loving, writing as work, writing as play<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLucxWz0Bp5BzGrC0vV0Cu0o7fFlj-xpi0KveZwo_L2Oz0GyAefCJChM5THf8WatGzHQp61oQ7VG8bKoLgrF6GXQAvukwdCsjJWukwpJLcq8G5Zaft4Z3lO_u9KRsQj3NzLHxQH-qaplPhnZdMcV3wUb7EyjIPR8_592KD8Y-5pQQfCT-yDDw/s4032/IMG_2795.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLucxWz0Bp5BzGrC0vV0Cu0o7fFlj-xpi0KveZwo_L2Oz0GyAefCJChM5THf8WatGzHQp61oQ7VG8bKoLgrF6GXQAvukwdCsjJWukwpJLcq8G5Zaft4Z3lO_u9KRsQj3NzLHxQH-qaplPhnZdMcV3wUb7EyjIPR8_592KD8Y-5pQQfCT-yDDw/s320/IMG_2795.jpg" width="240" /></a></div><p>Okay, so today is my first “official” day back at work. I’m
excited to be going back.<span style="mso-spacerun: yes;"> </span>I’ve been
working on syllabi, talking with other faculty, and thinking a lot about what
it will be like to teach during the next few weeks – some online, and some in
person!
</p><p class="MsoNormal"> </p>
<p class="MsoNormal">While I often think of my job as primarily being “teaching,”
my time over sabbatical also helped me to understand the role of writing in my
job.<span style="mso-spacerun: yes;"> </span>My writing can inform my teaching,
my writing is informed by my teaching, my writing is a way of thinking, and my
writing is my art. I think I felt teaching – as in being in front of a class,
developing and delivering curriculum, facilitating experiences – was my primary
job because it is highly prized at Lesley.<span style="mso-spacerun: yes;">
</span>Lesley College began as a women’s college and as a kindergarten teacher’s
training school.<span style="mso-spacerun: yes;"> </span>There is an interesting
description of Edith Lesley Wolfard, the founder of Lesley U, in a book called <i>A
century of innovation: Lesley University. </i><span style="mso-spacerun: yes;"> </span><br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</p>
<p class="MsoNormal">Again, it’s interesting to think of the period in which
Lesley was founded (1909) in the context of the greater Boston and US culture
of the time. What did it mean for a woman to start a “normal school?” Who had
access to this education and who did not?<span style="mso-spacerun: yes;">
</span>And what of the larger American educational system? What did it mean to
be a female teacher?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Anyway, teaching has long been “women’s work” – different from
being a scholar, or a theorist – or a writer. Also, for the first 13 years of
teaching at Lesley, I was pursuing my doctoral degree, and still uncertain
about what it meant to claim this identity as “scholar.” And even though
writing has long been a passion, I am quite ambivalent about identifying myself
as a “writer.” Two sabbaticals ago, I took an autobiographical writing course,
and had a short story published in a collection of essays written about cross-class
experiences. My essay, <a href="https://content.utne.com/arts/the-met-zm0z15uzsau/">The floors of the Met,</a>
was later published by the Utne reader, and that was a small experience of
feeling that perhaps I could be a writer.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Anyway, fast forward to now, I am learning how to write and
continue to write. The title of this post is inspired by Alice Walker, and her
book, <i>In search of our mothers’ gardens: Prose.<span style="mso-spacerun: yes;"> </span></i>Walker begins the book with a several
definitions of the word “<b>womanist.” </b>Here is number 3:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>3. Loves music. Loves dance.
Loves the moon. Loves the Spirit. Loves love and food and roundness. Loves
struggle. Loves the Folk. Loves herself. Regardless.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal">Brown, C. F. (2011). Edith Lesley Wolfard: the founder of
Lesley University. In C. F. Brown & M. Forinash, Eds., <i>A century of
innovation: Lesley University </i>(pp. 23-49). PublishAmerica.<i> </i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Walker, A. (2011). <i>In Search of Our Mothers' Gardens:
Prose</i>. Open Road Media. Kindle Edition.</p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-65928330024149863642022-06-30T22:07:00.005-04:002022-06-30T22:21:46.881-04:00Day 100 – Celebrations!!<p class="MsoNormal"><b></b></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwwEcY9A9O-21P0kX9AZ41BJbHC2lnGYoQuU4nmWbxkOOID-YRe8agdWST_E2Wu0S7wO9gND2olWs0zVUQ5fV3vn1mZqfR4U4vhJHTAFpANBOj_xfTwoeEyQWFGbNHiQIujPh10jt0UiFw5NDNErEKfjQojMApZlsehYdkvWJsD44dUkA1iz4/s4091/ray-hennessy-gdTxVSAE5sk-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2720" data-original-width="4091" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwwEcY9A9O-21P0kX9AZ41BJbHC2lnGYoQuU4nmWbxkOOID-YRe8agdWST_E2Wu0S7wO9gND2olWs0zVUQ5fV3vn1mZqfR4U4vhJHTAFpANBOj_xfTwoeEyQWFGbNHiQIujPh10jt0UiFw5NDNErEKfjQojMApZlsehYdkvWJsD44dUkA1iz4/s320/ray-hennessy-gdTxVSAE5sk-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@rayhennessy?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Ray Hennessy</a> on <a href="https://unsplash.com/s/photos/celebration?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 100 – Celebrations!!</b><p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">It’s my last day of sabbatical and I am proud of the work I
did!<span style="mso-spacerun: yes;"> </span>I kept track of this blog for 100
days – I didn’t write every day, but I did keep up with the process!<span style="mso-spacerun: yes;"> </span>I wrote about the things that were capturing
my attention and imagination. I tried to think through difficult concepts and
not step away from complication or hard-to-convey ideas.<span style="mso-spacerun: yes;"> </span>One of my main goals was to make my research
practice transparent – and I feel I did just that! This is how I work. If you
were to read every post in this blog over the past 100 days, you’d have an
up-close picture of my method and process</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I spent the day thinking about the Supervision course I plan
to teach in the Summer/fall/spring.<span style="mso-spacerun: yes;"> </span>It’s
a year-long course that accompanies students in their 2<sup>nd</sup> field
placement. For many students, this happens in their third year of the
program.<span style="mso-spacerun: yes;"> </span>I usually teach the first-year
courses, and the first placement Supervision course, so this will be different
for me!!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’m excited about returning to teaching – Orientation to expressive
therapies, Principles and practices of expressive arts therapy, Theories in
expressive arts therapy, and the Supervision course will be the first courses I
return to this summer and fall.<span style="mso-spacerun: yes;"> </span>I am
also hoping to teach an Expressive Therapies and Social Action elective course
in Spring.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Supervision is a course I particularly like to teach because
it is practical and because it is is where theory meets practice!<span style="mso-spacerun: yes;"> </span>I love clinical work, and I’m always so
inspired by the work that students do in their internship placements.<span style="mso-spacerun: yes;"> </span>Their work gives me confidence in the future
of our field!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I wish we had good texts about methodology or practice in
expressive arts therapy – I’ve been thinking a lot about what reading might be
helpful.<span style="mso-spacerun: yes;"> </span>I believe the previous class
used the Baird (2019) text – it’s a solid text, but what is missing in terms of
integrating counseling<span style="mso-spacerun: yes;"> </span>and arts therapy?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;">Baird, B. N. (2019) <i style="mso-bidi-font-style: normal;">The Internship, Practicum, and Field
Placement Handbook (8<sup>th</sup> ed). </i>Pearson Education, Inc.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I am hoping to ask students to read my commentary – and a
few other articles from the new issue of Arts in Psychotherapy. What do they <i>care
about? </i>What does an “ethics of care” mean to them – and how do they imagine
it playing out in their upcoming internships?<span style="mso-spacerun: yes;">
</span>What role will intersectionality play in their internships?<span style="mso-spacerun: yes;"> </span>What role does it play in their lives now?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Lastly, I found two articles that sort of excited me that
could be included in the reading list:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;">Mayor, C., & Pollack, S.
(2022). Creative writing and decolonizing intersectional feminist critical
reflexivity: Challenging neoliberal, gendered, White, colonial practice norms
in the Covid-19 pandemic. <i>Affilia: Journal of Women & Social Work</i>, <i>37</i>(3),
382–395. </p>
<p class="MsoNormal" style="margin-left: 0.5in;"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;">Conroy, J., & Perryman, K.
(2022). Treating trauma with child-centered play therapy through the SECURE
lens of polyvagal theory. <i>International Journal of Play Therapy</i>, <i>31</i>(3),
143–152. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">They both seem like they have something practical to offer –
the first, defines “decolonizing intersectional feminist critical reflexivity” –
something I’ve been struggling to do for months! And the other offers a practical application of polyvagal
theory in the context of play therapy – a treatment with which expressive arts
has a lot in common.<span style="mso-spacerun: yes;"> </span>
</p><p class="MsoNormal"> </p>
<p class="MsoNormal">Okay – haven’t decided what to do next.<span style="mso-spacerun: yes;"> </span>One thought is to post once a week, and
another is to try to do a bit more.<span style="mso-spacerun: yes;"> </span>We’ll
see.<span style="mso-spacerun: yes;"> </span>Thank you to all who supported me
to get to the finish line!!!!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Estrella, K. (2022). Commentary: Troubling care. <i>The arts
in psychotherapy, 80. </i>In press.</p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com1tag:blogger.com,1999:blog-26125780.post-54626804240598382472022-06-29T22:13:00.003-04:002022-06-29T22:13:41.104-04:00Day 98 and 99 – Holding the tension<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9sVowVKaPcXm0Tvh4u_DoqY8eebkq8TVf5kWXjv9KiSleQ_Gm_RUyy-6roYIzSMg8urtBIcCQmn_YE8U3qlOZEzgHfhOPKsJkW-3jtX2Y35O9uQzkh1kzt00mH8yXCVW-_7hL9IMJT4VgZFQlNiYNwiRq7diVb-fnvKT7wZnsxCl0ENCBd9Q/s774/Screen%20Shot%202022-06-29%20at%2010.11.54%20PM.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="450" data-original-width="774" height="186" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9sVowVKaPcXm0Tvh4u_DoqY8eebkq8TVf5kWXjv9KiSleQ_Gm_RUyy-6roYIzSMg8urtBIcCQmn_YE8U3qlOZEzgHfhOPKsJkW-3jtX2Y35O9uQzkh1kzt00mH8yXCVW-_7hL9IMJT4VgZFQlNiYNwiRq7diVb-fnvKT7wZnsxCl0ENCBd9Q/s320/Screen%20Shot%202022-06-29%20at%2010.11.54%20PM.png" width="320" /></a></div><b>Day 98 and 99 – </b>I love paradoxes and dialectics.<span style="mso-spacerun: yes;"> </span>From my apple dictionary:
<p class="MsoNormal"> </p>
<p class="MsoNormal"><b>Paradox:</b> </p>
<p class="MsoNormal">par·a·dox| ˈperəˌdäks | noun </p>
<p class="MsoListParagraphCxSpFirst" style="margin-left: 2.817in; text-align: left; text-indent: -0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b>a seemingly absurd or self-contradictory statement
or proposition that when investigated or explained may prove to be well
founded or true</b>: <i>in a paradox, he has discovered that stepping
back from his job has increased the rewards he gleans from it</i>. </p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l1 level1 lfo1; text-indent: -.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span>a statement or proposition that, despite sound (or apparently sound)
reasoning from acceptable premises, leads to a conclusion that seems senseless, logically unacceptable,
or self-contradictory: <i>a potentially serious conflict between quantum
mechanics and the general theory of relativity known as the information paradox</i>. </p>
<p class="MsoListParagraphCxSpLast" style="margin-left: .75in; mso-add-space: auto; mso-list: l1 level1 lfo1; text-indent: -.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span>a situation, person, or thing that combines contradictory
features or qualities: <i>the mingling of deciduous trees with elements of desert
flora forms a fascinating ecological paradox</i>.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><b>Dialectic:</b></p>
<p class="MsoNormal">di·a·lec·tic| ˌdīəˈlektik | <i>Philosophy </i>noun (also dialectics) <i>[usually treated as singular] </i></p>
<p class="MsoListParagraphCxSpFirst" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span>the art of investigating or discussing the
truth of opinions. </p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span>inquiry into metaphysical contradictions and
their solutions.</p>
<p class="MsoListParagraphCxSpLast" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span>the existence or action of opposing social
forces, concepts, etc.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .25in;">The ancient Greeks used the term dialectic
to refer to various methods of reasoning and discussion in order to discover the truth.
More recently, Kant applied the term to the criticism of the contradictions that arise from supposing
knowledge of objects beyond the limits of experience, e.g., the soul. Hegel applied
the term to the process of thought by which apparent contradictions (which
he termed thesis and antithesis) are seen to be part of a higher
truth (synthesis).</p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">I was talking with my supervisor Bob Fox (<a href="https://expressivetherapy.blogspot.com/2022/05/day-51-philosophy.html">see
day 51</a>) about individualism, structuralism, and social construction – and how
to hold the tension between dialectics.<span style="mso-spacerun: yes;">
</span>We are not just socially constructed people or essential individuals – there
is always going to be a tension around our separateness and our inseparability.<span style="mso-spacerun: yes;"> </span>Some of the dialectics that he and I spoke
about are both the usefulness of “structures” or categorization and the dangers
of “essentializing” that comes when we hold to categories too rigidly. (By the
way, read a really great commentary on bell hooks’ text, <i>Feminist theory:
From margin to center, </i>by <a href="https://www.cambridge.org/core/journals/politics-and-gender/article/black-women-and-the-intersectional-politics-of-experience-feminist-theory-from-margin-to-center-by-bell-hooks-new-york-routledge-1984-2015-180-pp-13600-hardcover-2396-paperback/8B417D5EF19F1D7655B2A3044B4C3022">Lindsay
[2019]<i>.</i></a> <span style="mso-spacerun: yes;"> </span>Check it out!)</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I then read this great paper on <i><a href="https://journals.sagepub.com/doi/full/10.1177/1350506815577114">dialectical
critical realism</a> </i>by Gunnarsson (2017).<span style="mso-spacerun: yes;">
</span>I told you I have a love/hate relationship with philosophy!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Anyway, I’m going to post a few quotes from the Gunnarsson
paper here – what I particularly like about them is her attempt to help us to
get out of our binary thinking – that things must be this way or that.<span style="mso-spacerun: yes;"> </span>She is proposing a way of thinking that holds
the tension between binaries, between seeming opposites, and between things
being static and evolving:</p>
<p class="MsoNormal" style="margin-left: .5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>When Kimberlé Crenshaw (1991),
who coined the term ‘intersectionality’, argued that gender must be analysed as
intersecting with for instance race, so that gendered identities be seen as
intrinsically racialized, the very term ‘intersectionality’ at the same time implies
that the entities intersecting are distinct from one another in some way –
otherwise they could not intersect. </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>For the most part
intersectionality scholars in action treat categories like gender, race and
class as somehow both separable and inseparable. </i>(p.115)</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>On the dialectical critical
realist view, <b>being is an interconnected, open-ended whole, whose different
parts and dimensions are both intrinsically connected and relatively autonomous
from one another, due to processes of differentiation, stratification and emergence.
</b>Reality has a structure to it, but is also a processual becoming, <b>and
neither the structuredness nor the fluidity of being are absolute but become
meaningful in relation to one another. </b></i><b>(p. 117)</b></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>I think we need to take a humble
stance towards our analytical tools, recognizing that</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>their way both of splitting up
and holding the world together are never perfect, ultimately because of the
processual character of reality. <b>The structure, stratification and
differentiation of reality make it viable as well as necessary to make the kind
of distinctions in which human language excels. However, structuredness and
boundedness exist only in dialectic with processes and flows, and these are
difficult to grasp with analytical categories. Hence there can never be a
perfect fit between knowledge and being. </b>What also characterizes analytical
language and thinking is its aversion to paradox and I think this lies behind
much of the either/or thinking that I have mapped in this article. If we as
intersectional theorists could accept the tensions and imperfections that are
necessarily involved in theorizing, due to the clumsiness of the linguistic
categories that we are bound to use, I think some of the conflicts among us
might be recognized as largely semantic in kind.</i> (pp. 125-126)<i></i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I hope tomorrow to talk about what I think this has to do
with a “critical social justice lens for expressive arts therapy.”</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">Gunnarsson, L.
(2017). Why we keep separating the ‘inseparable’: Dialecticizing intersectionality.
<i>European Journal of Women's Studies, 24</i>(2), 114-127.</p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;"><b> </b></p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">Lindsay, K.
(2019). Black women and the intersectional politics of experience - Feminist theory:
From margin to center. By bell hooks. New York: Routledge,[1984] 2015. 180 pp.
23.96 (paperback). <i>Politics & Gender</i>, <i>15</i>(4).</p>
<p class="MsoNormal"> </p>
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{margin-bottom:0in;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-48374906889984365312022-06-27T20:49:00.006-04:002022-06-29T13:29:37.804-04:00 Day 97 – “Toward a decolonial model of well-being” – Raúl Quiñones-Rosado<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr0y9TeeirN1cCMu7eaR3h-38o5mupqb4k-n-EkS1_Vo0gHdlIhheQD-V4D6U86sxMx8-yqXNUCWgvs6DzsvZLMGkCZD8fphxE0voH6jr5oom011sLKUP04XNXQoAITjxEGmZ1wh7hRvben0BKCGnggFn842oj6sYnfCLBo2X4gujbyC7wZp8/s6000/jack-skinner-3tyDyCUF4OU-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="6000" data-original-width="4000" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr0y9TeeirN1cCMu7eaR3h-38o5mupqb4k-n-EkS1_Vo0gHdlIhheQD-V4D6U86sxMx8-yqXNUCWgvs6DzsvZLMGkCZD8fphxE0voH6jr5oom011sLKUP04XNXQoAITjxEGmZ1wh7hRvben0BKCGnggFn842oj6sYnfCLBo2X4gujbyC7wZp8/s320/jack-skinner-3tyDyCUF4OU-unsplash.jpg" width="213" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@jack_skinner?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Jack Skinner</a> on <a href="https://unsplash.com/s/photos/injustice?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 97 – </b>As I continue to try to define “well-being” in a way that
attends to the critical social justice model, I came across this exploration of
the model in Quiñones-Rosado’s (2020) chapter, <i>Liberation psychology and
racism: </i>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>Common to these non-Western
paradigms for well-being, human beings are conceived</i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>as integral to, and in a
sustainable relationship with, all other beings, elements, the Earth itself,
and beyond. Human well-being occurs in the context of, and is dependent on, an
individual’s personal and a people’s collective ability to meet challenges and
adversities in their environment through the intelligent, skillful, and ethical
use of strengths and resources available to them. Person and community coexist—dynamically,
interdependently, and integrally. </i>(p. 54)</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Quiñones-Rosado is suggesting that one way to begin to
practice a decolonial approach to liberation psychology is by recognizing
models of “well-being, conceptions, frameworks, and worldviews” held by native
and indigenous peoples.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I was particularly moved by this next paragraph, as I
thought about the “patriarchic, distorted Christian fundamentalist, and Euro-feudal
politico-militaristic traditions” that are currently driving the Supreme Court’s
decisions – particularly the reversal of Roe v Wade.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>The shared history that most
directly frames our capacity for integral wellbeing today is the history of
colonialism. The colonial projects of Europe in the Americas not only imposed a
race-based economic system founded on patriarchic, distorted Christian
fundamentalist and Euro-feudal politico-militaristic traditions, it also
imposed Eurocentric epistemologies and axiologies (Ani, 1994; Dussel, 2000;
Maldonado-Torres, 2007; Mignolo & Walsh, 2018; Quijano, 2014) that have, to
this day, subordinated, if not kept hidden, worldviews, systems of knowledge,
and ways of life that could be conducive to the integral well-being of all
people.</i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>It is in this context that
racism, as a central force within that colonial project that persists to this
day, continues to be an assault on humanity and a hindrance to buen vivir. </i>(Quiñones-Rosado,
2020, pp. 56-57)<i></i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Quiñones-Rosado, R. (2020). Liberation psychology and
racism. In L. Comas-Díaz & E. Torres-Rivera (Eds.), <i>Liberation
psychology: Theory, method, practice, and social justice.</i> (pp. 53–68).
American Psychological Association. </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-64958992978106290492022-06-26T22:18:00.005-04:002022-06-26T22:18:28.388-04:00Day 95 and 96 – Established vs. emerging theories of ExAT<p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPtYLYDyTZX1RrM88C-FBAvnAsEaRIXFMQ1_C8grcKVdOqp8-kVaYuB_Ej3PBxdSo22SvILPILuBWdaEfPDd_Sz2dOCvzg9dc3-nV9wKbHbIsUQfYBzt_niLJAzxdNUGqL5xeIiHRhQ7hHnBpzcqZKCrfrp5yq0pGdoNWC_WxMkYdKb4bp2qE/s5616/sharon-mccutcheon-eMP4sYPJ9x0-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3744" data-original-width="5616" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPtYLYDyTZX1RrM88C-FBAvnAsEaRIXFMQ1_C8grcKVdOqp8-kVaYuB_Ej3PBxdSo22SvILPILuBWdaEfPDd_Sz2dOCvzg9dc3-nV9wKbHbIsUQfYBzt_niLJAzxdNUGqL5xeIiHRhQ7hHnBpzcqZKCrfrp5yq0pGdoNWC_WxMkYdKb4bp2qE/s320/sharon-mccutcheon-eMP4sYPJ9x0-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@sharonmccutcheon?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Sharon McCutcheon</a> on <a href="https://unsplash.com/s/photos/textbooks?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table>Day 95 and 96 – </b>For the past several years, I have been proposing that
Expressive Arts Therapy has 5 established theories and even more emerging
theories. Several years ago, I wrote a revision of a chapter I wrote back in
2005.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">One section of this revised chapter – which was edited and
will not be included in the new chapter coming out reads:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><i>These foundational theories within expressive arts
therapy grew out of work published beginning in the early 1990s (Atkins, 2002;
Halprin, 2003; Knill, Barba, & Fuchs, 1995; Levine, 1992; Levine, 1995;
Levine & Levine, 1999; McNiff, 1992; Rogers, 1993).<span style="mso-spacerun: yes;"> </span>Knill, Barba, and Fuchs (1995) note,
“intermodal expressive therapy is a discipline unto itself, with its own
theoretical framework and focus” (emphasis in original, p. 16). In their text,
“Foundations of Expressive Arts Therapy,” Levine and Levine (1999) claim that
expressive arts therapists are “specialists in intermodality; that is, …capable
of grasping the junctures at which one mode of artistic expression needs to
give way to, or be supplemented by, another” (p.11).<span style="mso-spacerun: yes;"> </span>It is this ‘specialization in intermodality’
that I wish to further eleborate. </i></p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal"><i>Before I begin however, I would like to note the paradox
of trying to define a “specialization in intermodality.”<span style="mso-spacerun: yes;"> </span>The very nature of the integrative approach
is founded upon an opening up of possibilities of expression, not a delimiting
of experience.<span style="mso-spacerun: yes;"> </span>While I will try to
explicate some theoretical principles of an integrated arts therapy, these
ideas are in no way meant to be the definitive unification of a theory of expressive
arts therapy.<span style="mso-spacerun: yes;"> </span>Levine and Levine (1999)
pose the question of whether a single theoretical framework for expressive
therapy is possible or even desirable.<span style="mso-spacerun: yes;">
</span>They note that it is the very diversity and multiplicity of theoretical
frameworks and practical approaches that gives expressive arts therapy its
life.<span style="mso-spacerun: yes;"> </span>Yet like Johnson’s call to the
creative arts therapies, I feel that unless we as expressive arts therapists
are to be “more than a valued decoration on the great edifice of modern
psychiatry” (or even on the emerging edifice of creative arts therapies), “we
must be able to articulate our unique contributions… differentiate a wide range
of professional roles within our profession… [and] provide the conditions for
mature leadership” (Johnson, 1984, p. 209).</i></p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal"><i>Since the mid-1990s, five major theoretical approaches have
risen to the surface of the field:</i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i><span style="mso-bidi-font-weight: bold;">Knill’s
Intermodal Theory and Architecture of the Session</span></i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i>Levine’s Theory of Poiesis </i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i>McNiff’s Theory of Art as Medicine and the
Creative Studio</i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i>Rogers’s Person-Centered Expressive Arts
Therapy Theory of the Creative Connection</i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i><span style="mso-bidi-font-weight: bold;">Halprin’s
Theory of Movement based Expressive Arts Therapy </span></i></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;"><span style="font-family: "Arial",sans-serif; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><i> </i></p>
<p class="MsoNormal"><i>Within these approaches we see an emphasis on engagement
with the imaginal; a focus on aesthetics; the bridge between the arts; the
importance of creativity, process, improvisation, play, ritual, and embodiment;
an emphasis on deep listening and responsiveness to the emergent – both within
the relational context and within the art-making context; and a rootedness in a
resource-oriented approach that includes “working with everything we have”
(McNiff, 2004, p. 168).</i></p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal">I’m trying to write a new article on a “social justice
approach to expressive arts therapy” and as I prepare for teaching again – I really
want to do a better job of articulating the key concepts within expressive arts
therapy… but time (at least for my sabbatical) is running out.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">For now – I’ll have to leave this hanging.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Leave me a comment or contact me directly if you want the
references listed here.</p>
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{margin-bottom:0in;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-47745870169780147122022-06-25T17:47:00.002-04:002022-06-25T21:46:58.320-04:00Day 94 - if love was possible<p class="MsoNormal"></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3wSOYyP43q2HwI1C-3PCDW4ipK_TlOCo7Ems-2wkaaE0-EfjNkNLIjjMPValqvm5iC88Z7lbc520D9PsNGK7UsXpbI431gAjmZBrL8EoZX_ux5fn6baQEY5pZEdi-Yml_vH4bRuxBAYPW5sifF2e-rCGQ3A1IWxWZN6UWFnvIcsoXCE9sl2E/s5090/colin-lloyd-tQI4mhH60PE-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="5090" data-original-width="3388" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3wSOYyP43q2HwI1C-3PCDW4ipK_TlOCo7Ems-2wkaaE0-EfjNkNLIjjMPValqvm5iC88Z7lbc520D9PsNGK7UsXpbI431gAjmZBrL8EoZX_ux5fn6baQEY5pZEdi-Yml_vH4bRuxBAYPW5sifF2e-rCGQ3A1IWxWZN6UWFnvIcsoXCE9sl2E/s320/colin-lloyd-tQI4mhH60PE-unsplash.jpg" width="213" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@onthesearchforpineapples?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Colin Lloyd</a> on <a href="https://unsplash.com/s/photos/roe-v-wade?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><br /><b>If love was possible</b><p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>on the day after
Roe v Wade was overturned</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">This is one thing I know for sure</p>
<p class="MsoNormal">I could not go back</p>
<p class="MsoNormal">I could not live</p>
<p class="MsoNormal">Where I was not loved</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">By the people most responsible</p>
<p class="MsoNormal">For loving me</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Mother</p>
<p class="MsoNormal">brother</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">It was my life</p>
<p class="MsoNormal">Or hers</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Of course, there is no telling </p>
<p class="MsoNormal">Whether she would have been </p>
<p class="MsoNormal">A she</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">My first child was born </p>
<p class="MsoNormal">On my birthday</p>
<p class="MsoNormal">I remember thinking</p>
<p class="MsoNormal">I will never be </p>
<p class="MsoNormal">The main attraction again</p>
<p class="MsoNormal">But oh, how I love him</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Now I am a mother</p>
<p class="MsoNormal">It is my responsibility</p>
<p class="MsoNormal">To love </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">We have a fighting chance</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">She was different</p>
<p class="MsoNormal">I was not able to </p>
<p class="MsoNormal">Share my life </p>
<p class="MsoNormal">With her</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">It would have killed </p>
<p class="MsoNormal">Even the possibility </p>
<p class="MsoNormal">I had of living</p>
<p class="MsoNormal">Much less loving</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Which is all I had </p>
<p class="MsoNormal">At the time</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I wanted to live</p>
<p class="MsoNormal">Even as I mourned the death</p>
<p class="MsoNormal">Of the only one who really </p>
<p class="MsoNormal">Loved me</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Father</p>
<p class="MsoNormal">As cruel as he was</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Then, I could not </p>
<p class="MsoNormal">be a mother</p>
<p class="MsoNormal">Even to myself </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I could not </p>
<p class="MsoNormal">lose my one chance </p>
<p class="MsoNormal">To find out </p>
<p class="MsoNormal">If love was possible</p>
<p class="MsoNormal">Ever again</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">June 25, 2022</p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-54528491312192502052022-06-24T00:41:00.002-04:002022-06-24T00:41:05.202-04:00Day 93 – Sustainability and radical relationality <p class="MsoNormal"><b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijjDdETT_n5IlCxAhlkRHsxuXIcfFzQ4UGpl76HIeGO-YX76hGJfzDsicUEw6n3c17v5y96Q5guHQHsMLzmfyH9bZwsVdGrpoIxo6wwtR_Prp_SOAlQJL_mCLsl_7EgThAxYYt8nWa2fVYKxC6UliwQL2B9UG4fxQpeNVjXKHfNNhVPL4kMRY/s4284/victor-0NJ9urGXrIg-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4284" data-original-width="3427" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijjDdETT_n5IlCxAhlkRHsxuXIcfFzQ4UGpl76HIeGO-YX76hGJfzDsicUEw6n3c17v5y96Q5guHQHsMLzmfyH9bZwsVdGrpoIxo6wwtR_Prp_SOAlQJL_mCLsl_7EgThAxYYt8nWa2fVYKxC6UliwQL2B9UG4fxQpeNVjXKHfNNhVPL4kMRY/s320/victor-0NJ9urGXrIg-unsplash.jpg" width="256" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@victor_g?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Victor</a> on <a href="https://unsplash.com/s/photos/sustainable?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table>Day
93 – Sustainability and radical relationality </span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></b></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Human societies are guided by stories people tell one another. The
narrative that has brought us to the present situation is that of progress made
possible by economic growth and advances in technology. According to this tale,
humanity is steadily moving toward a brighter future. When it comes to material
prosperity, particularly in certain parts of the world, this is not a mere
fairytale. However, in many other aspects, the story has lost its credibility, as
the price of the so-called progress has proven to be far too high. </span></i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(Helne, 2021,
p. 220)</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">I
read a great article today called, <i><span style="color: black; mso-bidi-font-weight: bold;">Well-being for a better world: The contribution of a radically relational
and nature-inclusive conception of well-being to the sustainability
transformation </span></i><span style="color: black; mso-bidi-font-weight: bold;">(Helne,
2021).<span style="mso-spacerun: yes;"> </span>In it, Helne, a Finnish social
policy maker, proposes that we question our conceptions of the “good life” and ask
how our definitions of well-being (the good life) can become more sustainable
for everyone and the planet as a whole.<span style="mso-spacerun: yes;"> </span>Helne
is asking us to consider our sense that “human beings” are more important than
anything else on the planet.<span style="mso-spacerun: yes;"> </span></span></span></p>
<p class="MsoNormal"><span style="color: black; font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">This
notion of “radical relationality” can be in part traced back to our ideas about
social construction. Gergen (2009) writes:</span></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">To approach human beings exclusively as separate or bounded units—
whether individual selves, communities, political parties, nations, or
religions— is to threaten our future well-being. To understand the world in
which we live as constituted by independent species, forms, types, or entities
is to threaten the well-being of the planet. </span></i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(p. 396)<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">We
are interdependent.<span style="mso-spacerun: yes;"> </span>We must
conceptualize our experiences and lives as ultimately impacting not only
ourselves, but others, and the very earth itself. Schuhmann (2016) writes in the
abstract to her article, “Counseling in a complex world: Advancing relational
well-being<i>:”</i></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">In a globalized world, people’s attempts at living a good life
interfere with one another in complex ways. In particular, tension and conflict
are inevitable. This confronts counselors/therapists with the ethical question
of how to take into account (global) interdependence and relational complexity.</span></i></p>
<p class="MsoNormal"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></i></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">But
what does this look like in clinical practice?<span style="mso-spacerun: yes;">
</span></span></p>
<p class="MsoNormal" style="text-indent: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Counselors who work from a moral vision of good relational being
would encourage their</span></i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">clients to explore a variety of different readings of their
original stories. They would support a client’s growth in the sense of a relational
rather than an inner process, as described earlier. In particular, counselors
would encourage clients to explore potential or actual perspectives of the people
involved in relational contexts appearing in their stories. Here, it is the
counselor’s task to (help) identify salient perspectives of others and support
these as legitimate views—especially when the client dismisses these as
irrelevant or simply wrong. In a globalized world, in which the client is
interconnected with others on a global scale, this requires a global view of
the counselor that includes geographically, socially, or culturally distant
others. Exploring perspectives of others on situations and events in the
original story of the client may provide powerful “innovative</span></i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">moments” (Goncalves,Matos,&Santos, 2009), leading to new stories
that are more likely to invite productive coordination. Here, counselor and
client <b>may use their imagination</b> and draw from the reservoirs of
potentials for being that they carry—trying out less obvious potentials or
combining different potentials—in order to explore new understandings that
involve multiple perspectives. We might also think of inviting persons involved
in salient events into the counseling setting to tell their stories of the
event. In a globalizing world, characterized by relational complexity, <b>creative
counseling may be needed to support clients in exploring modes of being that
promote</b></span></i></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">relational well-being. </span></i></b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(emphasis not
in the original, Schuhmann, 2016, p. 327)<b></b></span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">I
hope to come back to these ideas.<span style="mso-spacerun: yes;"> </span>I
think they have a lot to offer us as we reconceptualize the work of “therapy”
and the ways we approach those with whom we work.</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Gergen,
K. J. (2009). <i>Relational being: Beyond self and community</i>, Oxford
University Press, Inc. <i></i></span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;"><span style="color: black; font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Helne, T. (2021). Well-being for a better world: The
contribution of a radically relational and nature-inclusive conception of
well-being to the sustainability transformation. <i>Sustainability: Science,
Practice & Policy</i>, <i>17</i>(1), 220–230. </span><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="https://doi.org/10.1080/15487733.2021.1930716"><span style="mso-bidi-font-weight: bold;">https://doi.org/10.1080/15487733.2021.1930716</span></a><span class="MsoHyperlink"><span style="mso-bidi-font-weight: bold;"></span></span></span></p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;"><span class="MsoHyperlink"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><span style="text-decoration: none;"> </span></span></span></p>
<p class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Schuhmann, C.
(2016). Counseling in a complex world: Advancing relational well-being. <i>Journal
of constructivist psychology, 29</i>(3), 318–330.<u><span style="color: #0563c1; mso-bidi-font-weight: bold; mso-themecolor: hyperlink;"></span></u></span></p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-6259110432728376352022-06-23T23:00:00.007-04:002022-06-23T23:03:46.129-04:00 Day 91 and 92 – My “instructor’s vision” for teaching Principles and Practices of Expressive arts therapy<p class="MsoNormal"><b></b></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjl3qiazoOBZuRXJsi_QLsD7yeWdqg1ataK9Tip4Ub_9YqbRbhy0Yi7ELmhbvi91E3WUxWqlLwLA3ZctP_gNy7Rvduf_2VgC-3Amq85jH67Kk0gqBz_M_pwXW7g_sYLjI-_KUWM1vpwP8WLs3j5k5Eis4VZwJ79SEfViHXiQJjYkqerSSaLShk/s2855/florian-roost-t6Q_QuMN8wM-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1906" data-original-width="2855" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjl3qiazoOBZuRXJsi_QLsD7yeWdqg1ataK9Tip4Ub_9YqbRbhy0Yi7ELmhbvi91E3WUxWqlLwLA3ZctP_gNy7Rvduf_2VgC-3Amq85jH67Kk0gqBz_M_pwXW7g_sYLjI-_KUWM1vpwP8WLs3j5k5Eis4VZwJ79SEfViHXiQJjYkqerSSaLShk/s320/florian-roost-t6Q_QuMN8wM-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@printlinebyflo?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Florian Roost</a> on <a href="https://unsplash.com/s/photos/vision?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 91 and 92</b><p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><u><span style="color: #70ad47; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: accent6;">Instructor
vision for the course:</span></u></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="color: #70ad47; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: accent6;"> </span></b></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">This class is about inter-related-ness
and multiplicity – the interrelatedness and multiplicity of/in the arts, and
the interrelatedness and multiplicity of/in us as a group, and the
interrelatedness and multiplicity of/in counseling, arts therapy, and
well-being. I am hoping to take a “radically relational and nature-inclusive
approach to well-being” (Helne, 2021) as we consider ecological approaches to
developing new theories of expressive arts therapy. <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"> </span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">Expressive arts therapy (ExAT) is
the newest creative arts therapy profession.<span style="mso-spacerun: yes;">
</span>At Lesley, ExAT takes a multi-theoretical approach to the use of multi-arts
processes for inquiry, engagement, liberation, expression, and change. <span style="mso-spacerun: yes;"> </span>Students from all specializations, and even
from outside of our program, take this course, not to become expressive arts
therapists, but to understand the fundamental interrelatedness of the arts. </span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"> </span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">“Expressive therapies” is an
umbrella term encompassing all fields within creative arts therapy – including
art therapy, dance/movement therapy, drama therapy, expressive arts therapy,
and music therapy. Within the expressive therapies, “Expressive Arts Therapy”
is its own profession.<span style="mso-spacerun: yes;"> </span>Unlike music,
art, dance or drama therapy, “expressive arts therapy” is <i style="mso-bidi-font-style: normal;">not</i> organized around the application of one main art modality to
counseling; rather, it relies on the interrelatedness of the arts and an
integrated arts therapy approach as the primary orientation.</span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"> </span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">Like in counseling and
expressive therapies, education is a collaborative process.<span style="mso-spacerun: yes;"> </span>I believe that we create a learning
environment together, like the “facilitative” environment you and your clients
create in a therapeutic community or a therapy space.<span style="mso-spacerun: yes;"> </span>We will use the arts processes as a primary
means of research, theory building, and inquiry; paying attention to what we
want to know, and to the questions that drive our learning.<span style="mso-spacerun: yes;"> </span>We will also use the arts as a primary means
of relationship building; paying attention to our connections and
disconnections, our similarities and differences, and to the unique ways our
multiplicity and care shows up. I hope we will actively engage in the experiment
of learning, and experience freedom to be and see ourselves and each other, and
to establish meaningful connections between the class material and our daily
lives.</span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"> </span></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-family: Calibri; mso-bidi-font-weight: bold; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">My hope is that we will pay
special attention to what emerges – within ourselves, between us, within the space
and through images, within the context of the university, the places we are
from, and our larger global environment. Nothing happens outside of
context.<span style="mso-spacerun: yes;"> </span>The particular people who come
together for this course will each bring their own stories, experiences, history,
hopes and resources with them into class. These will inform our capacity to attend
to what is emerging within, between and amongst us. Everything within our world
presents itself as an opportunity to learn. Your curiosity, engagement, and
commitment to learning will be expected.</span></p>
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arts Therapy, I have continued to think about and explore the Person-centered
approach.<span style="mso-spacerun: yes;"> </span>I was interested to read the first
lines of the preface – <p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>The expressive arts are ancient
forms being rebirthed to bring much needed integration and balance into our
world. In early times people knew well that dance, art, song, and storytelling
were all part of the same process: that of being fully functioning and creatively
human.</i></p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">In 1993, this idea of the arts being “ancient forms being
rebirthed” was one that was still very popular.<span style="mso-spacerun: yes;">
</span>This glorification of the “people” of “early times,” is part of the exotification
of the past.<span style="mso-spacerun: yes;"> </span>And it is these ideas that
we are wanting to think about critically.<span style="mso-spacerun: yes;">
</span>I am just starting to understand what drives my discomfort with these
ideas – first there is an assumption that “we” don’t understand this
integration of the arts. Who is this we?<span style="mso-spacerun: yes;">
</span>Do BIPOC people know that dance, art, song, and storytelling are all part
of the same process?? Of being fully functioning and creatively human? <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">According to <a href="https://en.wikipedia.org/wiki/Hip_hop_(culture)">Wikipedia, Hip-hop
culture</a> has four key elements – rapping, DJing, breakdancing, and graffiti.-
here I see “dance, art, song, and storytelling” as part of the same process.<span style="mso-spacerun: yes;"> </span>They go on to say,</p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>Hip hop culture has spread to
both urban and suburban communities throughout the United States and
subsequently the world. These elements were adapted and developed considerably,
particularly as the art forms spread to new continents and merged with local
styles in the 1990s and subsequent decades. Even as the movement continues to
expand globally and explore myriad styles and art forms, including hip hop
theater and hip-hop film, the four foundational elements provide coherence and
a strong foundation for hip hop culture.</i></p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">I think the idea that we have not really appreciated Black
aesthetics or recognized the ways the arts are not in need of “rebirthing” but
rather instead our theory is in need of a recognition that as arts therapists
we need to begin to appreciate the ways the arts are already embedded in
culture, and that it has been our lack of integration between "theorists" and BIPOC communities that has led to this disconnection.<br /></p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-48108433212759772582022-06-21T12:40:00.006-04:002022-06-21T14:59:44.744-04:00 Day 88 – Troubling Care<p class="MsoNormal"></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu0Eo8gbij1_dd5IEiGrn3Jp_rONhV-XYkz86UQxbMdKUF2hB-erF34tNul0OOAlFadBZbYUIZQ38mW4d5ZW9LTQYuFkviCP57YDpHwRkP5557Mw0uQujTJGLcQlOQdIUOTMJgg_PGmsrDFxlOxA4qeGkLNhyOzruzmKcEEsoFuKkJvrdDUKs/s3089/nikhil-mitra-GcdIU1jxAN4-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="3089" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu0Eo8gbij1_dd5IEiGrn3Jp_rONhV-XYkz86UQxbMdKUF2hB-erF34tNul0OOAlFadBZbYUIZQ38mW4d5ZW9LTQYuFkviCP57YDpHwRkP5557Mw0uQujTJGLcQlOQdIUOTMJgg_PGmsrDFxlOxA4qeGkLNhyOzruzmKcEEsoFuKkJvrdDUKs/s320/nikhil-mitra-GcdIU1jxAN4-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@nikhilmitra?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Nikhil Mitra</a> on <a href="https://unsplash.com/s/photos/trouble?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 88 – </b>Well – it’s been hard to focus as I get closer to the end of
sabbatical.<span style="mso-spacerun: yes;"> </span>Trying to spend lots of time
with my family – and to enjoy the last few days before extra responsibilities.<p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">That said, I’m very excited to have completed the Commentary
for the special issue in <a href="https://www.sciencedirect.com/journal/the-arts-in-psychotherapy/special-issue/101TDS417RV">The
Arts in Psychotherapy: Intersectionality and the ethics of care in the creative
arts therapies.</a> <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The article: <b>Commentary: Troubling care</b> – is available
through this special link for 50 days for free.<span style="mso-spacerun: yes;">
</span><a href="https://authors.elsevier.com/a/1fHWeivMuDL0X">https://authors.elsevier.com/a/1fHWeivMuDL0X</a></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I like the double entendre of this title – Donna Haraway’s
book <i><a href="https://frontiers.utah.edu/staying-with-the-trouble-making-kin-in-the-chthulucene/">Staying
with the trouble</a> </i>was partly the inspiration for my title, as was John
Lewis’ encouragement to <a href="https://www.brookings.edu/blog/how-we-rise/2020/07/23/five-things-john-lewis-taught-us-about-getting-in-good-trouble/">“make
good trouble</a>.”<span style="mso-spacerun: yes;"> </span>The idea that caring
can be troubling, and that we should “trouble” our conceptions of caring, are
at the heart of the commentary.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Here are a couple of paragraphs from my preprint version:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>How do we complicate our notions
of “helping” and “care?” How do we think critically about these concepts?<span style="mso-spacerun: yes;"> </span>How do we question our desires to “help,”
“care for” or be “good people,” when those qualities are so often both exalted
and demeaned by the dominant narrative?<span style="mso-spacerun: yes;">
</span>Critical reflexivity can offer us a means of complicating our concepts
of helping and care, of critically examining those concepts, and of questioning
our desires to “help” within CAT. In discussing the critical reflexivity
necessary for reframing community research and working in a transdisciplinary
practice, Attalah et al., (2021) state,</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>In this light, we require
critical examination of our ontologies and epistemologies,</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>especially learning from
critical scholarship and decolonial critiques that</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>argue for thorough
deconstruction of the normative discourses and practices</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>within which researchers tend
to create their partnerships with</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>communities, by recognizing how
racism and other forms of discrimination</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>may be carved into even the
most well-intentioned studies, interventions,</i></p>
<p class="MsoNormal" style="margin-left: 1in;"><i>policies, and efforts by
academics to increase research participation. (pp. 885-886)</i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>This invitation seems to be for
us all working in helping professions. However, thinking about words like
“ontology” and “epistemology” requires that we tolerate more complexity in
thinking about the “why” and the “how” of what we do. We are asked to consider
how discrimination and the mentality of domination are often “carved” into our
theory, training, research, and practice, despite our well-intentions. </i></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-indent: 0.5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i>It is often difficult to
reconcile the hard work of becoming a CAT with the downsides of the
professionalization of helping.<span style="mso-spacerun: yes;"> </span>The very
training and roles of arts therapists are too often based on models which
assume expertise, and promote individualism, and unidirectional helping without
acknowledging needs for mutuality and interdependence, and “too often usurp the
understandings and agency of those they intend to help” (Watkins, 2019, p.
1).<span style="mso-spacerun: yes;"> </span>Many of us are conflicted by the
ways our roles as CATs and those of caretakers have reproduced
“heteropatriarchal, racialized, capitalist structures” (Wright & Wright,
2022) – even as we hesitate to think too much about it.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Estrella, K. (2022). Commentary: Troubling care. <i>The arts
in psychotherapy, 80</i>.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Haraway, D. J. (2016). <i>Staying with the trouble: Making
kin in the chthulucene</i>. Duke University Press.</p>
<p><style>@font-face
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-13280386883902678762022-06-17T20:09:00.005-04:002022-06-17T20:09:32.545-04:00 Day 87 – Assuming our clients are already familiar with the arts as reclamation<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR3cMXNUWyAvAalqj8h8afyEuJ2oVmRXVpniZ4EPRq8C9ocCpwLBeZ1u-Y3EJpPJ9Gu4UwzF7yV3_QEeVUdoRr0tb2q1Tqr4nA6mOdC2o_8P5ylqZuyk68h8nMWpGOcLPutFisjJiRNDEGurXgIUzSN_m-fsoDZdKC_H72BFEadX7i8DsaBKs/s5184/girl-with-red-hat-h-6w7HwZRdg-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="5184" data-original-width="3456" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR3cMXNUWyAvAalqj8h8afyEuJ2oVmRXVpniZ4EPRq8C9ocCpwLBeZ1u-Y3EJpPJ9Gu4UwzF7yV3_QEeVUdoRr0tb2q1Tqr4nA6mOdC2o_8P5ylqZuyk68h8nMWpGOcLPutFisjJiRNDEGurXgIUzSN_m-fsoDZdKC_H72BFEadX7i8DsaBKs/s320/girl-with-red-hat-h-6w7HwZRdg-unsplash.jpg" width="213" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@girlwithredhat?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Girl with red hat</a> on <a href="https://unsplash.com/s/photos/stories?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Day
87 –</span> </b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">I
listened to a talk today given by <a href="https://honors.nmsu.edu/facultydirectory/judith-flores.html">Judith
Flores Carmona</a> entitled, <i>Towards Epistemological Decolonization: “I Change
myself: I Change the world” (Anzaldúa, 1997). </i>The talk was part of Lesley’s
spring Faculty Development Day.<span style="mso-spacerun: yes;"> </span>One of
the main ideas Carmona conveyed was that higher education was made for and
continues to primarily serve the “elite” – that higher education never intended
its primary use to be by and for BIPOC.</span>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">She
spoke of the importance of celebrating the epistemologies, that is ways of
knowing and of producing knowledge, that already exist within students’ cultural
contexts.<span style="mso-spacerun: yes;"> </span>She emphasizes that colonization,
and continued racism and discrimination, has largely been responsible for an
erasure of students’ knowing and pride of these ways of knowing.<span style="mso-spacerun: yes;"> </span>By using<i> testimonio</i> and <i>placticas </i>students
begin to reclaim a sense of themselves not as deficient but as a part of a
larger cultural movement that embodies knowledge production and ways of knowing
that are meaningful and valuable.</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Flores
Carmona and colleagues (2018) write:</span></p>
<p class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">As we began platicando [conversing/chatting], we engaged in
reflexión and testimonio-telling. Through the process, we embraced our
complex, overlapping and varied positionalities, knowledges, pedagogies and
ways of surviving the colonial and imperial borders within the academy….Theorizing…
pláticas and testimonios [is] a reflexión process that is built on trust,
love, and solidarity….This process has a transformative potential that invites
urgent action and new ways of sustaining resilience and enacting solidarity</span></i><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (Flores
Carmona et al, 2018, p. 30).</span></p>
<p class="MsoNormal"><b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></b></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">This
got me thinking about something I’ve been thinking a lot about.<span style="mso-spacerun: yes;"> </span>The idea that <i>expressive arts therapy</i>
is not something we bring to clients – but something that already is!<span style="mso-spacerun: yes;"> </span>That many of our clients already use a
multimodal approach to the arts and already use the arts for repair – think <i>TikTok,</i>
think <i>music videos</i>, think <i>journaling, listening to music, looking at
Instagram, reading, dancing, community parties, games.</i> How are people
already engaging their sensory-aesthetic experience for self/community care?</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">I
also think that part of the challenge of working with BIPOC, is that these
forms of sensory-aesthetic experiences already happen in a cultural context,
and the question of either appropriation, cross-cultural exchange, or the
clinician’s unfamiliarity with arts already used by clients makes these
connections complicated.</span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Okay
– that’s enough for now… more on that topic to come, I hope!!</span></p>
<p class="MsoNormal"><b><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span></b></p>
<table border="0" cellpadding="0" class="MsoNormalTable" style="mso-cellspacing: 1.5pt; mso-yfti-tbllook: 1184;">
<tbody><tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="padding: .75pt .75pt .75pt .75pt;">
<p class="MsoNormal"><span style="font-family: "Calibri",sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Flores
Carmona, J., Hamzeh, M., Bejarano, C., Hernández Sánchez, M. E., & El
Ashmawi, Y. P. (2018). Pláticas-testimonios: Practicing methodological
borderlands for solidarity and resilience in academia. <i>Chicana/Latina
Studies</i>, <i>18</i>(1), 30-52.</span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 1; mso-yfti-lastrow: yes;">
<td style="padding: .75pt .75pt .75pt .75pt;"><br /></td>
</tr>
</tbody></table>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-4276795188158705212022-06-17T00:32:00.004-04:002022-06-17T00:32:36.536-04:00Day 86 – Critical Race Theory and 1970s<p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7rJHENUWLdkutHbltW21aPjcEqP8JhLnSExce1-halFlkcGEPzdCGa4GGJ_ICf2uCBZQbGKnzvvowzEzfusJQ6eAKrdsMn1K1NESrh6gl6pDDF2-MKrzivhC-3HOMDUrlMf9inzon9Zrnt1XXc-e18P2Ii5Yz26Wg4ecjW21HVLDj50ZSl5E/s5126/jamie-street-_pIV1xkJedY-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3791" data-original-width="5126" height="237" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7rJHENUWLdkutHbltW21aPjcEqP8JhLnSExce1-halFlkcGEPzdCGa4GGJ_ICf2uCBZQbGKnzvvowzEzfusJQ6eAKrdsMn1K1NESrh6gl6pDDF2-MKrzivhC-3HOMDUrlMf9inzon9Zrnt1XXc-e18P2Ii5Yz26Wg4ecjW21HVLDj50ZSl5E/s320/jamie-street-_pIV1xkJedY-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@jamie452?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Jamie Street</a> on <a href="https://unsplash.com/s/photos/1970s?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table>Day 86 – </b>Been thinking about the 1970s today – yes, it is in many
ways my era.<span style="mso-spacerun: yes;"> </span>I came of age in the 1970s,
graduated from high school in 1977, and became an adult – born in 1959, I’m
right at the end of the Baby Boomer era.<span style="mso-spacerun: yes;">
</span>Growing up in San Francisco in the 1970s, I experienced a particular
side of the 1970s – the post-60s Flower Power era of sex, drugs, and
rock-n-roll meets Motown and Soul Train; the election of Harvey milk and the
growth of the Castro.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’ve been thinking about the 1970s because the program at
Lesley University began in the 1970s.<span style="mso-spacerun: yes;">
</span>Reading Kossak’s (2009) chapter, <i>The Birth of a New Profession: Lesley’s
Expressive Therapies program 1973-present, </i>again<i> </i>I’m struck by how
the Humanistic psychology movement and the Open Education movements (which in
part gave rise to the Lesley program) seemed radical at the time, but looking
back was still upholding many systems of privilege.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">While the era was certainly a demonstration of the growth of
the culture – when we look back we understand that there continues to be an
entrenchment of racism. The rise in recent years in White Supremacy; and the increasing
assault on women’s rights; and the gap between those who have and those who don’t;
makes it easy to understand both the need for Critical Race Theory in the 1970s
and now. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I found a great article by Janel Green (2021) in the Human
Rights Magazine (Vol. 46, No. 2: Civil Rights Reimagining Policing) entitled, <b><a href="https://www.americanbar.org/groups/crsj/publications/human_rights_magazine_home/civil-rights-reimagining-policing/a-lesson-on-critical-race-theory/">A
Lesson on Critical Race Theory</a></b>.<span style="mso-spacerun: yes;">
</span>In it Green writes:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>CRT is not a diversity and
inclusion “training” but a practice of interrogating the role of race and
racism in society that emerged in the legal academy and spread to other fields
of scholarship. Crenshaw—who coined the term “CRT”—notes that CRT is not a
noun, but a verb. It cannot be confined to a static and narrow definition <b>but
is considered to be an evolving and malleable practice</b>. It critiques how
the social construction of race and institutionalized racism perpetuate a
racial caste system that relegates people of color to the bottom tiers. CRT
also recognizes that race intersects with other identities, including
sexuality, gender identity, and others. CRT recognizes that racism is not a
bygone relic of the past. Instead, it acknowledges that the legacy of slavery,
segregation, and the imposition of second-class citizenship on Black Americans
and other people of color continue to permeate the social fabric of this
nation. </i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-48393305426102991982022-06-15T23:08:00.003-04:002022-06-15T23:08:47.748-04:00 Day 85 – The roof being redone and a burn<p class="MsoNormal"> <b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikXz5DUn6rm2hNEWQ53N6La__8M5BvvZDVMih_LnCSs_e01zno6pIZAkFKCXBWeOlrjMjiP9BJyc3GriloNNuHo5hybUAkSkV-U3Wggj2eMp_og5w-J1ekrKJZKlGBlnY1J7wQFzUu6uNq37Xe1AhirNELCOMomn96aPG0_JPz-SzU84CrsAc/s4032/IMG_1305.HEIC" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikXz5DUn6rm2hNEWQ53N6La__8M5BvvZDVMih_LnCSs_e01zno6pIZAkFKCXBWeOlrjMjiP9BJyc3GriloNNuHo5hybUAkSkV-U3Wggj2eMp_og5w-J1ekrKJZKlGBlnY1J7wQFzUu6uNq37Xe1AhirNELCOMomn96aPG0_JPz-SzU84CrsAc/s320/IMG_1305.HEIC" width="320" /></a></b></div><b>Day 85 – The roof being redone and a burn<span style="mso-tab-count: 1;"> </span></b><p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Yesterday we had our roof re-done.<span style="mso-spacerun: yes;"> </span>I was pretty amazed at the destruction that
needed to take place in order to re-roof the house!<span style="mso-spacerun: yes;"> </span>There were a few places where the roof was
leaking – but it was clear that the whole roof (after 23 years) needed to be
replaced.<span style="mso-spacerun: yes;"> </span>Still, the whole roof needed
to be taken off in order to replace it with a new roof!<span style="mso-spacerun: yes;"> </span>That destruction took many hands and many
hours, and I was pretty overwhelmed by the metaphor of needing to tear it all
off to put on a new one.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I also am recovering from a burn on my arm – I burnt it by accidentally
reaching over a steaming water kettle not recognizing I was to the stream of
steam coming out of the kettle.<span style="mso-spacerun: yes;"> </span>It only
took a second for me to scorch my arm – the skin so thin in the place where I
burnt it.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Both of these events reminded me of the importance of
letting go, of tearing down, and of the possibility of unintended harm that can
happen in an instant.<span style="mso-spacerun: yes;"> </span></p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-59558003126286183772022-06-14T22:57:00.003-04:002022-06-14T22:57:26.399-04:00Day 83 and 84 – Helen Keller, Disability advocacy, and the dominant narrative<p class="MsoNormal"><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_Imnqo7H_vaM4kT72SlAx0USACdrH4LWMnf9RLo2hpXmmIvTW1AJRWr4YeQOQ4_r8kgPvqgbsXwpSyOx3G9gwRsKJs1X7EwoCi-pFyDFKOzVhlV1zGB_DLiqLQzGAOOzeKAm5Wh5kkyJ4MiP0foL_tSYaRmQ_Os5HfJRp59M1JYU8OEPI2Yo/s1600/MV5BMmY3Nzg2OGQtYjdlNC00MWQ0LTk1ZTktZDEyMWJlNDdlOTU4XkEyXkFqcGdeQXVyMTM2Mzc2NzQ@._V1_.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1200" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_Imnqo7H_vaM4kT72SlAx0USACdrH4LWMnf9RLo2hpXmmIvTW1AJRWr4YeQOQ4_r8kgPvqgbsXwpSyOx3G9gwRsKJs1X7EwoCi-pFyDFKOzVhlV1zGB_DLiqLQzGAOOzeKAm5Wh5kkyJ4MiP0foL_tSYaRmQ_Os5HfJRp59M1JYU8OEPI2Yo/s320/MV5BMmY3Nzg2OGQtYjdlNC00MWQ0LTk1ZTktZDEyMWJlNDdlOTU4XkEyXkFqcGdeQXVyMTM2Mzc2NzQ@._V1_.jpg" width="240" /></a></b></div><b>Day 83 and 84 – Helen Keller, Disability advocacy, and the
dominant narrative</b><p></p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">I don’t know how old I was the first time I saw the <a href="https://www.youtube.com/watch?v=lUV65sV8nu0&t=193s">1962 movie “The
miracle worker.”</a> I only remember my imagination being completely captured
by both Anne Sullivan and Helen Keller.<span style="mso-spacerun: yes;">
</span>Anne Sullivan has always been the person I “wanted to become.”<span style="mso-spacerun: yes;"> </span>As I’ve been thinking about how to weave
context into my new writing about a critical approach to expressive arts
therapy, I have been thinking about the things that capture my imagination –
the early and enduring images I carry with me.<span style="mso-spacerun: yes;">
</span>And the image of Patty Duke, as Helen Keller, making the connection
between the fingerspelling of w-a-t-e-r, and water is one of those images.<span style="mso-spacerun: yes;"> </span>I think that as a young child I had found
some magic in learning and in the idea of being seen and cared for in the way
that Anne Sullivan was portrayed as caring for Helen.<span style="mso-spacerun: yes;"> </span>I think I felt I was often closed off in my
own world and waiting for someone to search me out. I certainly felt that
reading, books, and the word offered me this freedom and containment.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">As I researched this movie scene and its significance, I was
interested to read that some children saw the movie in grade school, and that
Helen Keller had been held out as a kind of “exemplar” as someone who could by
the sheer will of their personality and drive pull themselves out of a
disadvantaged position.<span style="mso-spacerun: yes;"> </span>This story
rarely tells the whole story and rarely places the person in the relative
position of privilege that they have – Helen as a white woman of means
certainly met certain criteria to be a poster child for disabilities in the US
during her lifetime.<span style="mso-spacerun: yes;"> </span>But the Time
magazine article “<b><a href="https://time.com/5918660/helen-keller-disability-history/">Co-Founding
the ACLU, Fighting for Labor Rights and Other Helen Keller Accomplishments
Students Don't Learn in School”</a> </b>written by Olivia Waxman in Dec 2020,
with the accompanying video by Arpita Aneja – tells the story of Keller’s activism,
and <a href="https://time.com/3923213/helen-keller-radicalism/">“forgotten
radicalism</a>” to quote another article from a 2015 Time magazine article.<b> <span style="mso-spacerun: yes;"> </span></b></p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">Not only did Keller co-found the ACLU, but she was also a
suffragette, member of the Socialist Party, an early supporter of the NAACP who
spoke out against lynching, and an early proponent of birth control.<span style="mso-spacerun: yes;"> </span>She has also been criticized for her early writing
citing the eugenics movement someone not seen as entirely justified as an exemplar
of disability justice.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I did find another extensive resource on learning about and
teaching about the life of Helen Keller – the American Masters’ presentation of
<b><a href="https://mass.pbslearningmedia.org/collection/helenkeller/">“Becoming
Helen Keller”</a> </b>by PBS.<span style="mso-spacerun: yes;"> </span>I was
impressed with the way the series deals with several of the key controversies
in her life, and of the radical stance she took throughout her life using her
platform to tackle controversial topics, and particularly to advocate for those
less fortunate than herself. The American Masters’ series is particularly set
up as an educational resource and has vocabulary, handouts, and discussion
questions.<span style="mso-spacerun: yes;"> </span>Really quite interesting!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Again, one of the biggest take-aways for me was that “who”
presents the story really shapes “how” the story is told and perceived!<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-71320718045290965542022-06-12T23:13:00.005-04:002022-06-12T23:13:47.298-04:00Day 82 – An imagination battle<p>
</p><p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC5rXAoa_Zpe64qpi7um46uM8GqjxMLaAn_mA16tZMEfcLOGWmBr8dpHCfGvucOdM03OsG-1PFvavLJhUFlSjiBxOXLMhkylVCfdsP1iLEW2iSY9apxTCvchE1NxQK53rN5l3nWTPiiBAi01rvLwb36YdQqqNZBdkHgfvOQkedQkMrnm4Znrw/s6000/vinicius-amnx-amano-OHPdgstNFGs-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="6000" data-original-width="4000" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC5rXAoa_Zpe64qpi7um46uM8GqjxMLaAn_mA16tZMEfcLOGWmBr8dpHCfGvucOdM03OsG-1PFvavLJhUFlSjiBxOXLMhkylVCfdsP1iLEW2iSY9apxTCvchE1NxQK53rN5l3nWTPiiBAi01rvLwb36YdQqqNZBdkHgfvOQkedQkMrnm4Znrw/s320/vinicius-amnx-amano-OHPdgstNFGs-unsplash.jpg" width="213" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@viniciusamano?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Vinicius "amnx" Amano</a> on <a href="https://unsplash.com/s/photos/future?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table>Day 82 – </b>In my last post, I ended with the question of what role
expressive arts therapy will play in these fights for justice and in the social
movements for justice going forward – and today as I spend time with the
following ideas – I was reminded that what we allow ourselves to imagine, how we
direct our imagination, is critically important (for example, Samara Almonte
writes about <a href="https://shado-mag.com/all/i-no-longer-dream-of-the-apocalypse/">no longer
dreaming of the apocalypse</a> but instead imagining a world where mutual community
care is a priority – and is a big part of what we as humans do). Almonte says,</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>Building systems based on care
and relationships is not an easy process. The vulnerability and trust that this
work requires us to demonstrate may be beyond what many of us have been
indoctrinated to experience. However, [we] must continue taking small actions
in this direction, in order to dream beyond an apocalypse.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">And here I see a role for expressive arts therapy – is not
expressive arts therapy about “building systems based on care and relationships”?<span style="mso-spacerun: yes;"> </span>Are we not about helping folks to be more
able to experience the “vulnerability and trust required?”</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Almonte quotes adrienne maree brown’s book, <a href="https://www.akpress.org/emergentstrategy.html">Emergent Strategies</a>.
Almonte reminds us that brown writes, “about the importance of radically
shifting our imagination from only working under capitalist and colonial
frameworks. She states in <i>Emergent Strategy, </i>‘We are in an imagination
battle’.”<span style="mso-spacerun: yes;"> </span>This sent me directly to Brown’s
current work.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I spent a lot of the day listening to the <a href="https://www.endoftheworldshow.org/">“How to survive the end of the world”</a>
podcast – by siblings Autumn and Adrienne Maree Brown.<span style="mso-spacerun: yes;"> </span>Their episode “<a href="https://www.endoftheworldshow.org/blog/2022/6/9/love-the-child-care-is-the-throughline">Love
the Child: Care is the Throughline</a>” was a poignant conversation between the
two sisters about coping with the events of the past few weeks without losing
love or hope.<span style="mso-spacerun: yes;"> </span>The death of 19 children
in Uvalde and the need to postpone the visit between the sisters due to one of Autumn’s
children testing positive for COVID, sparked a rich conversation about how to
keep moving forward, how to take care of one’s self even when disappointments
and grief hit, and about maintaining “<a href="https://sanitybytanmoy.substack.com/p/-special-edition-hope-is-a-discipline?s=r">hope
as a discipline</a>” and love as an expansive experience in response to grief
and mourning – that once we allow ourselves to mourn, love can re-enter our
hearts.<span style="mso-spacerun: yes;"> </span>In the podcast, Autumn reads the
preface to bell hooks’ book, <a href="https://www.youtube.com/watch?v=IK2-CMoPu7U&list=PLHfhBW1jQ_pT-l253iPR-rFr-7rlj5S-z">All
about Love</a>.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">And so, I too, am going to direct my imagination to the
possibility of expressive arts therapy joining up with these folks who are also
already doing this work – and collaborating!<span style="mso-spacerun: yes;">
</span>Finding ways to bring these worlds – of activism, art, social justice,
racial justice, climate justice, abolition, decolonization – together with
expressive arts therapy.</p>
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{page:WordSection1;}</style> <br /></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-47842836386610334522022-06-12T13:53:00.000-04:002022-06-12T13:53:09.591-04:00 Day 81 – the Eco Justice Project, the Fossil Free University, and Shado – See.Hear.Act.Do<p class="MsoNormal"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPVz2L3lXB27-V7SYHHwdLgJhRJanLCzhhGb_a30Z2R_5VSPOAs7ACbJ9g1g7QpXwBMK36688jBONW8CFsOxy4Ye4ae4JZSaAkAXIznqqrRET0gxv9_tm9yxO194qUc1Fo_VTS4agKHOgJsI9NkOssnpGK7skUy8vWJoG0Z4e2VhzhexX4yLw/s1067/5ff7c62ae6e7194dcd2156c3_Ayisha%20Siddiqa-p-800.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1067" data-original-width="800" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPVz2L3lXB27-V7SYHHwdLgJhRJanLCzhhGb_a30Z2R_5VSPOAs7ACbJ9g1g7QpXwBMK36688jBONW8CFsOxy4Ye4ae4JZSaAkAXIznqqrRET0gxv9_tm9yxO194qUc1Fo_VTS4agKHOgJsI9NkOssnpGK7skUy8vWJoG0Z4e2VhzhexX4yLw/s320/5ff7c62ae6e7194dcd2156c3_Ayisha%20Siddiqa-p-800.jpeg" width="240" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ayisha Siddiqa<br /></td></tr></tbody></table> <b>Day 81 – </b>I wanted to follow up on <a href="https://www.theecojusticeproject.com/spotlights-1/ayisha-siddiqa">Ayisha
Siddiqa’s</a> work and to find out a bit more about her – I love this interview
of her on the Eco Justice Project website by Amber Chen.<span style="mso-spacerun: yes;"> </span>Ayisha is a co-founder of the international
youth-led coalition called <a href="https://pollutersout.org/">Polluters Out</a>.
Begun after the collapse of talks at the COP 25, Polluters Out saw their mission
as one of restoring the voice of youth and indigenous activists in taking on
the issue of the control of the Fossil Fuel industry on Climate Change.<span style="mso-spacerun: yes;"> </span>The <a href="https://unfccc.int/">United
Nations Framework Convention on Climate Change</a> hosts a yearly “Conference
of the Parties” (COP) bringing together the 197 nations which agree to ratify a
treaty to “combat ‘dangerous human interference with the climate system’ and
stabilize levels of greenhouse gas emissions in the atmosphere” (<a href="https://www.nytimes.com/2021/11/13/climate/cop26-meaning.html">The New
York Times, April 18, 2022</a>). </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The energy and activism of the young people involved is very
inspiring!<span style="mso-spacerun: yes;"> </span>Polluters out began with 150
members from over 40 countries – and those voices are incredibly inspiring.<span style="mso-spacerun: yes;"> </span>In addition, to cofounding Polluters Out,
Ayisha previously had helped organize the 2019 young people’s climate strike in
NY that corresponded to hundreds of thousands of people, primarily youth,
worldwide participating in these protests! (I attended the Boston rally!)</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Another exciting side to this exploration was all the work
that went into developing the <a href="https://www.fossilfreeuniversity.org/">“Fossil
Free University”</a> – a free climate-justice education program.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>FFU is a 12-week training course
for climate justice activists around the world who want to channel the power of
the youth movement to the source of the climate crisis. Created by #pollutersout,
FFU teaches how to be a climate justice leader and fight the fossil fuel
industry.<br />
<br />
An all-star <a href="https://www.fossilfreeuniversity.org/faculty">faculty</a>
lead <a href="https://www.fossilfreeuniversity.org/classes">classes</a> from
the science of the climate crisis to the tenets of being an effective activist,
including how to Follow the Money, Expose the False Solutions, Find Your
Movement, Hold the Industry Accountable, and Campaign Against Corporate Rule
and for Climate Justice.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><a href="https://www.theecojusticeproject.com/">The Eco-Justice
Project</a> in and of itself was exciting – their subtitle – “Intersectional
climate advocacy and education.”</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>The Eco Justice Project is a
digital platform that educates on global climate justice, promotes
intersectional climate action, and seeks to make sustainable living more
accessible and inclusive by amplifying the voices and stories of marginalized
communities and people. </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i> </i></p>
<p class="MsoNormal">I was completely inspired by the young people who started
the Project – and their strong voices!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Siddiqa’s work also led me to <a href="https://shado-mag.com/do/activist-ayisha-siddiqa-im-not-in-the-business-of-selling-the-future/">an
interview of her</a> by a magazine called “<a href="https://shado-mag.com/">Shado
– See.Hear.Act.Do”</a><span style="mso-spacerun: yes;"> </span>I was
particularly interested in <a href="https://shado-mag.com/about/who-we-are/">their
mission</a> to include the arts in their activism:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><b><i>shado</i></b><i> is a
lived-experience led community of artists, activists and journalists united in
the fight for social justice.</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><i>shado</i></b><i> was born out
of a frustration at the lack of space for people to take control of their own
stories. We believe that those with lived experience of a topic or injustice
are best placed to advocate for meaningful change within that space: shado is a
platform for these people. We also didn't think there were enough platforms for
different fields to work in collaboration towards social justice – so, with
shado, we want to bring a network of people together to cultivate a culture-led
system change.</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><i>shado</i></b><i> is an online
and print magazine.</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><i>shado</i></b><i> provides a
physical space for those across different fields, who are currently working in
isolation, to co-exist. We work with a community of over 300 artists, activists
and journalists in over 50 countries around the world to spotlight and
celebrate necessary and innovative stories.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">And the question that came to me was – what role do
expressive arts therapists have in this fight for justice???<span style="mso-spacerun: yes;"> </span>How does our work reflect, support,
integrate, accompany, ignite, and get inspired by this work?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-40180219553275857542022-06-10T21:22:00.006-04:002022-06-11T22:34:20.118-04:00Day 80 – Ayanna Elizabeth Johnson – and Ecopoiesis<p class="MsoNormal"> <b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://www.ayanaelizabeth.com/photos" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1500" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiY5TFSPb_WLTOqp6y3pmkFRLJHWOfH-5_lwvOh9LUSaihIF91eCKEN4iTzM1NUOoJMR0eZBC9pyEXi0_plPIHneBn6DjuUdNqKXUvxVdbza-Uoahyh1xu67ukyHfShtZuCRe_Kjeq3qixuWH-a9082nBOq9beXXm05uML9w0wBmYtPTXqSJzw/s320/TED+Talk+-+A+Love+Story+for+the+Coral+Reef+Crisis+-+credit-+Ryan+Lash.jpg" width="320" /></a></b></div><b>Day 80 – </b>Today I listened to <a href="https://onbeing.org/programs/ayana-elizabeth-johnson-what-if-we-get-this-right/">an
On Being podcast of an interview</a> between Krista Tippet and <a href="https://www.ayanaelizabeth.com/">Ayanna Elizabeth Johnson</a> – a marine
biologist, policy expert, writer, and Brooklyn native.<span style="mso-spacerun: yes;"> </span>I was completely smitten by Ayanna and the
interview. Ayanna spoke of her work on several projects including, <a href="https://bit.ly/AllWeCanSave" target="_blank">The All We Can Save Project</a>
– in which she focuses on solutions we can take to be part of a collective
response to the climate crisis and our disconnection from each other and the planet!<span style="mso-spacerun: yes;"> </span><p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">She spoke of her hopes to focus on potentials, possibilities,
and to be part of the “generative narrative.”<span style="mso-spacerun: yes;">
</span>Johnson spoke of using the arts to inspire us to free up our imaginations
to generate solutions. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The On Being website describes the interview as Tippet drawing
out Johnson and “her creative and pragmatic inquiry: <b>Could we let ourselves
be led by what we already know how to do, and by what we have it in us to save?
What, she asks, if we get this right</b>?”</p>
<p class="MsoNormal"><span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal">Johnson then read a poem that really moved me!!<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Go to
the link to hear Ayana Johnson reading the poem!!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Last, I couldn’t help but get excited by the coincidence of
this podcast and an email from Stephen Levine regarding the pre-order for his
book, <i><a href="https://www.powells.com/book/ecopoiesis-9781787759930">Ecopoiesis:
A New Perspective for the Expressive and Creative Arts Therapies in the 21st
Century</a>, </i>which he edited together with Alexander Kopytin. <span style="mso-spacerun: yes;"> </span>He also reminded us of an open source journal
- the journal, <i>Ecopoiesis: Eco-human Theory and Practice </i>(<a data-auth="NotApplicable" data-linkindex="0" href="http://www.en.ecopoiesis.ru" target="_blank">www.en.ecopoiesis.ru</a>) </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Enjoy the poem!!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><b><a href="https://onbeing.org/poetry/on-another-panel-about-climate-they-ask-me-to-sell-the-future-and-all-ive-got-is-a-love-poem/">ON
ANOTHER PANEL ABOUT CLIMATE, THEY ASK ME TO SELL THE FUTURE AND ALL I’VE GOT IS
A LOVE POEM</a></b></p>
<p class="MsoNormal">Written by <a href="https://www.theecojusticeproject.com/spotlights-1/ayisha-siddiqa" target="_blank">Ayisha Siddiqa</a> </p>
<p class="MsoNormal">Read by Ayana Elizabeth Johnson </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">What if the future is soft and revolution is so kind that
there is no end to us in sight.</p>
<p class="MsoNormal">Whole cities breathe and bad luck is bested by a promise to
the leaves.</p>
<p class="MsoNormal">To withstand your own end is difficult.</p>
<p class="MsoNormal">The future frolics about, promised to no one, as is her
right.</p>
<p class="MsoNormal">Rage against injustice makes the voice grow harsher yet.</p>
<p class="MsoNormal">If the future leaves without us, the silence that will
follow will be an unspeakable nothing.</p>
<p class="MsoNormal">What if we convince her to stay?</p>
<p class="MsoNormal">How rare and beautiful it is that we exist.</p>
<p class="MsoNormal">What if we stun existence one more time?</p>
<p class="MsoNormal">When I wake up, get out of bed, my seven year old cousin</p>
<p class="MsoNormal">with her ruptured belly tags along.</p>
<p class="MsoNormal">Then follows my grandmother, aunts, my other cousins<br />
and the violent shape of their drinking water.</p>
<p class="MsoNormal">The earth remembers everything,<br />
our bodies are the color of the earth and we<br />
are nobodies.</p>
<p class="MsoNormal">Been born from so many apocalypses, what’s one more?</p>
<p class="MsoNormal">Love is still the only revenge. It grows each time the earth
is set on fire.</p>
<p class="MsoNormal">But for what it’s worth, I’d do this again.<br />
Gamble on humanity one hundred times over</p>
<p class="MsoNormal">Commit to life unto life, as the trees fall and take us with
them.</p>
<p class="MsoNormal">I’d follow love into extinction.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">“ON ANOTHER PANEL ABOUT CLIMATE, THEY ASK ME TO SELL THE
FUTURE AND ALL I’VE GOT IS A LOVE POEM” by Ayisha Siddiqa. Poem originally
published by The Eco Justice Project. </p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-51131893521682266422022-06-09T22:59:00.002-04:002022-06-09T22:59:10.567-04:00Day 78 and 79 – Understanding, acceptance and radical self/other acceptance <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1TBqXK9r2_LHxkk3cA-I9D5RTVnPouiKbWYICSB9Njz_G6ZwiBlCk-webaDuzDLxwdxE-dvo2cNR5JH_uXmg3hH0zq2vqyd6bUxzqxuZHml3mY35AfxMp_6A-PGG-dc3BHOg1MvUodiuWgX9ctZ1E7lcWJ6T_JnLjTKaeyK6aJYuOA8S94Ro/s5472/ben-o-bro-C5XyLljkMrY-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="5472" data-original-width="3648" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1TBqXK9r2_LHxkk3cA-I9D5RTVnPouiKbWYICSB9Njz_G6ZwiBlCk-webaDuzDLxwdxE-dvo2cNR5JH_uXmg3hH0zq2vqyd6bUxzqxuZHml3mY35AfxMp_6A-PGG-dc3BHOg1MvUodiuWgX9ctZ1E7lcWJ6T_JnLjTKaeyK6aJYuOA8S94Ro/s320/ben-o-bro-C5XyLljkMrY-unsplash.jpg" width="213" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@benobro?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">ben o'bro</a> on <a href="https://unsplash.com/s/photos/friendly?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 78 and 79 – </b>I continue to think about the Humanistic and Person-centered
approach to counseling – in large part because of the work of Natalie Rogers,
Carl Rogers’ daughter. We are once again asking students in the Expressive Arts
Therapy specialization to read Natalie Rogers’ (1993) book, <a href="https://www.amazon.com/Creative-Connection-Expressive-Arts-Healing/dp/0831400803/ref=asc_df_0831400803/?tag=hyprod-20&linkCode=df0&hvadid=312049124368&hvpos=&hvnetw=g&hvrand=3303232919264276271&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=9002721&hvtargid=pla-455670234905&psc=1&tag=&ref=&adgrpid=61851652213&hvpone=&hvptwo=&hvadid=312049124368&hvpos=&hvnetw=g&hvrand=3303232919264276271&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=9002721&hvtargid=pla-455670234905">The
Creative Connection: Expressive arts as healing. </a>It’s something we struggle
with, in part because it is quite dated! The book is almost 30 years old and
has a bit of a hippie flavor to it, but it is also quite accessible and gives
students a good “humanistic” introduction.
<p class="MsoNormal"> </p>
<p class="MsoNormal">I usually include this disclaimer with my introductory email
to Orientation students:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><i><span style="color: black; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;">Please note the N. Rogers (2000) is a reprinting of a text
originally written in 1993 - and in many regards it is quite dated - despite
that, Natalie Rogers began one of the main approaches in Expressive Arts
Therapy - the Person-Centered Expressive Arts Therapy approach, and as such,
this text is seminal. While some find her approach flowery, her everyday
language and open invitations to approach the use of the arts as a primary mode
of therapy are useful - I would recommend trying several exercises she suggests.</span></i></p>
<p class="MsoNormal"><i><span style="color: black; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;"> </span></i></p>
<p class="MsoNormal"><span style="color: black; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;">Again, I would no longer use the word “seminal” – and instead would
say – “foundational” or “this text offers a solid foundation to the
Person-Centered Expressive Arts Therapy approach.”</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;"></span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"><a href="https://www.focusingarts.com/ces-anin">Anin Utigaard</a>,
a student and friend of Natalie Rogers, recently presented on her work, through
the <a href="https://www.focusingarts.com/home">Focusing and Expressive Arts
Institute</a>.<span style="mso-spacerun: yes;"> </span>I was struck once again
with the power of Carl Rogers’ approach of radical self-acceptance.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">So, I decided to go to the source – and remembered reading “On
becoming a person” (C. Rogers, 1995) many years ago, so went back to read the first
few chapters again. <span style="mso-spacerun: yes;"> </span>I really enjoyed
them.<span style="mso-spacerun: yes;"> </span>They are so personable, and open. <span style="mso-spacerun: yes;"> </span>First published in 1961, it was one of the
books that made Rogers and the third wave of psychology – humanistic psychology
– so popular. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Towards the end of Part 1, there is a section called “Some
Significant Learnings” – C. Rogers (1995) is eager to point out that he is not
saying everyone should or will respond this way, but that these have been
important learnings for him. I particularly liked the learning he states this
way: <i>“I have found it of enormous value when I can permit myself to understand
another person.” </i></p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal">He goes on to say:</p>
<p class="MsoNormal" style="margin-left: .5in;"><i>The way in which I have worded
this statement may seem strange to you.<span style="mso-spacerun: yes;">
</span>Is it necessary to permit oneself to understand another?<span style="mso-spacerun: yes;"> </span>I think that it is. Our first reaction to
most of the statements which we hear from other people is an immediate
evaluation, or judgment, rather than an understanding of it.<span style="mso-spacerun: yes;"> </span>When someone expresses some feeling or
attitude or belief, our tendency is, almost immediately, to feel “That’s right;
or “That’s stupid;” “That’s abnormal;” “That’s unreasonable;” “That’s incorrect”;
“That’s not nice.” Very rarely do we permit ourselves to </i>understand<i> precisely
what the meaning of his statement is to him. I believe this is because understanding
is risky. If I let myself really understand another person, I might be changed
by that understanding and we all fear change. So as I say, it is not an easy
thing to permit oneself to understand an individual, to enter thoroughly and
completely and empathically into his frame of reference.<span style="mso-spacerun: yes;"> </span>It is also a rare thing.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Wow!<span style="mso-spacerun: yes;"> </span>I really liked
this.<span style="mso-spacerun: yes;"> </span>I think I too experience it as rare
and I experience myself as still learning after all these years, to both listen
and to trying to understand – to listen with openness and a non-judgmental
attitude.<span style="mso-spacerun: yes;"> </span>To try to enter empathically
into the other’s frame of reference.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I also think this is really central to our experience of
creativity!!!!<span style="mso-spacerun: yes;"> </span>We rarely allow ourselves
to just let whatever emerges to emerge!<span style="mso-spacerun: yes;">
</span>We start from a place of judgment – not understanding.<span style="mso-spacerun: yes;"> </span>Allowing our creativity and expressions to
tell us something, to show us themselves, to represent more than just our “projections.”<span style="mso-spacerun: yes;"> </span>It gave me a lot to think about and I found
myself thinking about experiential ways to explore this with students!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Perrin, P. B. (2013). Humanistic psychology’s social justice
philosophy: Systemically treating the psychosocial and health effects of racism.
<i>Journal of Humanistic Psychology</i>, <i>53</i>(1), 52–69. <a href="https://doi.org/10.1177%20/0022167812447133">https://doi.org/10.1177<span style="font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";">
</span>/0022167812447133</a> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Rogers, C. R. (1995). <i>On becoming a person: a therapist’s
view of psychotherapy</i>. Houghton Mifflin. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Rogers, N. (1993). <a href="https://www.amazon.com/Creative-Connection-Expressive-Arts-Healing/dp/0831400803/ref=asc_df_0831400803/?tag=hyprod-20&linkCode=df0&hvadid=312049124368&hvpos=&hvnetw=g&hvrand=3303232919264276271&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=9002721&hvtargid=pla-455670234905&psc=1&tag=&ref=&adgrpid=61851652213&hvpone=&hvptwo=&hvadid=312049124368&hvpos=&hvnetw=g&hvrand=3303232919264276271&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=9002721&hvtargid=pla-455670234905">The
Creative Connection: Expressive arts as healing. </a>Houghton Mifflin.</p>
<p class="MsoNormal"><span style="mso-spacerun: yes;"> </span></p>
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and just as I was finishing it, had a glitch with my computer and lost it all!!!<span style="mso-spacerun: yes;"> </span>Why is it so painful to write extemporaneously
and then to lose it?!<span style="mso-spacerun: yes;"> </span>It reminds me that
these ideas are often not fully formed but just budding – seeds of
conversations and thoughts.<span style="mso-spacerun: yes;"> </span>
<p class="MsoNormal"> </p>
<p class="MsoNormal">So, bear with me as I keep writing and thinking off the top
of my head! The ideas I wrote yesterday may show up again here today, but they
are certain to be shaped a bit differently, and certainly won’t be the same. What’s
your experience of writing like this?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’m starting to prepare for returning to teaching (I will
teach three courses this summer – Orientation, the introductory workshop for
the year-long course Expressive Arts Therapy Supervision II/iii – for students
doing their second field placement, and Principles and Practices of Expressive
Arts Therapy). I’m super excited – really eager to be back in the classroom
with students and to be testing out my work over sabbatical on “engaged
pedagogy.” </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">bell hooks (2010) describes engaged pedagogy in her book <i>Teaching
Critical Thinking. </i>In the first essay “Critical thinking,” hooks (2010)
describes the way children are natural critical thinkers – they ask the big
questions: who, what, where, when, how, and why.<span style="mso-spacerun: yes;"> </span>hooks (2010) encourages us to tap into our young,
child-like, inquisitive nature. She asks us to remember our passion for
thinking big – and for enjoying the process of wondering. She laments the
process by which many of us are taught that thinking is “dangerous” – and that
many of us are taught not to trust our questioning nature because of the discomfort
and change both the questions and the answers might cause the grown-ups around
us.<span style="mso-spacerun: yes;"> </span>She says most of us “learn to
suppress the memory of thinking as a passionate, pleasurable activity” (p. 8).</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">She goes on to talk about the importance of thinking about
thinking as well – “it is a way of approaching ideas that aims to understand
core, underlying truths, not simply that superficial trust that may be more obviously
visible” (p. 9). Of course, once we start talking about truth, we must
recognize that in the 21<sup>st</sup> century we recognize that knowledge is “socially
constructed” and that the “truth” depends on where you sit! </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Here we come to the DiAngelo and Sensoy (2014) reading for
Orientation.<span style="mso-spacerun: yes;"> </span>Their essay begins,</p>
<p class="MsoNormal" style="margin-left: .5in;"><i>If you are reading this essay,
you are likely enrolled in a course that takes a critical</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>stance. By critical stance we
mean those academic fields (including social justice, critical</i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>pedagogy, multicultural education,
anti-racist, postcolonial, and feminist approaches) that operate from the
perspective that knowledge is socially constructed and that education is a
political project embedded within a network of social institutions that
reproduce inequality.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Not only am I teaching from an assumption of
socially-constructed knowledge, but I do also believe that “<i>education is a
political project embedded within a network of social institutions that
reproduce inequality.” </i>The question of who, what, where, when, how, and why
the arts might be helpful is one we need to be asking with openness and curiosity.<span style="mso-spacerun: yes;"> </span>The question of who, what, where, when, how,
and why someone has come to need help is an important question not just for us –
but more importantly for them.<span style="mso-spacerun: yes;"> </span>How do
they understand it?</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">There are more – but I want to save some thoughts for my
entries for Day 78 and 79, which I will also do today!</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">DiAngelo, R., & Sensoy, Ö. (2014). Leaning in: A
student’s guide to engaging constructively with social justice content. Radical
Pedagogy, 11(1), 1-15. <a href="https://robindiangelo.com/wp-content/articles/rad-ped-leaning-in.pdf" target="_blank">https://robindiangelo.com/wp-content/articles/rad-ped-leaning-in.pdf</a> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">hooks, b. (2010). <i>Teaching critical thinking: Practical wisdom.
</i>Routledge.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-7226210484118007242022-06-06T22:56:00.000-04:002022-06-06T22:56:05.008-04:00Day 76 – Shifting paradigms<p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTXUe9KOPuL43FR4lk4rZh3-OD9Uhzz7l-OOAj_kh7eReuiP6vdmESWk4tUbYp33WG85N2KL9-TaTir2iFFHbdFw66RaU2ALSKIz6AAvp56LZkwhUyHjcbfl0eZZ85yvj6V51tzCerRVrH_lRbmuXlaY6T149ZSBluF8kDD5tmC4b4YzVsZZM/s4367/alexander-schimmeck-0vnQrhUaUjA-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2910" data-original-width="4367" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTXUe9KOPuL43FR4lk4rZh3-OD9Uhzz7l-OOAj_kh7eReuiP6vdmESWk4tUbYp33WG85N2KL9-TaTir2iFFHbdFw66RaU2ALSKIz6AAvp56LZkwhUyHjcbfl0eZZ85yvj6V51tzCerRVrH_lRbmuXlaY6T149ZSBluF8kDD5tmC4b4YzVsZZM/s320/alexander-schimmeck-0vnQrhUaUjA-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span class="rTNyH RZQOk"><span style="font-size: x-small;">Photo by <a href="https://unsplash.com/es/@alschim?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Alexander Schimmeck</a> on <a href="https://unsplash.com/s/photos/latin-america?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span>
</span></td></tr></tbody></table>Day 76 – </b><a href="https://en.wikipedia.org/wiki/Thomas_Kuhn">Thomas
Kuhn</a> was the American philosopher credited with introducing the term “paradigm
shift” to the academic community.<span style="mso-spacerun: yes;"> </span>In
reading more about Latinx identity, and Latinx psychology, I came across this
recent article on <i>Alternate Cultural Paradigms in Latinx Psychology </i>by
Consoli, Lopez, and Whaling (2022). </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">In it, Consoli, Lopez and Whaling (2022) describe one of the
most challenging aspects of getting underneath what has not “worked” about mainstream
Western theories of psychology:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>While Thomas Kuhn defined
paradigms as the “universally recognized scientific achievements that, for a
time, provide model problems and solutions for a community of practitioners”
(Kuhn, 1970, p. viii), he did so from a largely unacknowledged, mainstream
western perspective. Neglecting its own cultural roots made it noticeably
difficulty to acknowledge cultural differences. </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i> </i></p>
<p class="MsoNormal" style="margin-left: .5in;"><i>This, in turn, ignored different
forms and sources of knowledge (i.e., alternate cultural paradigms), and made
the dominant paradigm a hegemonic, universalist one. In rejecting the idea that
western psychological foundations are universal, alternate cultural paradigms
recognize and respect differential cultural norms that may address power inequities
and improve treatment with underserved communities. </i>(p. 517)<i></i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">This reminded me of my writing back on <a href="https://expressivetherapy.blogspot.com/2022/05/day-57-1998-paper-on-postmodernism-and.html">day
57</a>.<span style="mso-spacerun: yes;"> </span>In the Consoli, Lopez and
Whaling article they are proposing alternative cultural paradigms – that “recognize
and respect differential cultural norms.”<span style="mso-spacerun: yes;">
</span>I think the postmodernists and the deconstructionists were also trying
to recognize and respect different cultural norms and worldviews – recognizing the
many ways language shapes culture and power shapes language. But clearly there
wasn’t enough of a critique of the history or impact Westernized views, or of the
history or impact which the dominant paradigms within psychology had on people
not within the dominant culture.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">In the article, <i>The fallacy of a raceless Latinidad:
Action guidelines for centering Blackness in Latinx psychology, </i>Adames, Chaves-Duenas
& Jernigan (2021) say:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>Latinxs can trace their rich
history to three primary racial groups including Black, Indigenous, and White.
As a result of the racial mixing that occurred during the period of
colonization, Latinxs exhibit a broad range of physical characteristics that
include variations in skin-color and phenotype, hair texture, nose width, eye color,
and the like. </i>(p. 27).<i></i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">They go on to note that the reach of colonization and the
pervasive racism inherent in the belief that African and Indigenous people are
less than White people has continued throughout Latin America. Adamas, Chaves-Duenas
and Jernigan (2021) point out that the message of being mixed race has masked
racism or neutralized it for many Latinx.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>In fact, Latinxs have been
socialized to uphold Mestizaje racial ideologies (MRIs), or the belief that all
people of Latinx descent are racially mixed and therefore skin-color and
phenotypical differences do not matter.</i> (p. 27)</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Many years ago, I was in Cuba and noticed a reluctance on the
part of our tour guide to talk about what I perceived of as a minimizing of
Afro-Cuban experience.<span style="mso-spacerun: yes;"> </span>I think this
certainly was also my experience of being in Puerto Rico where there is a reluctance
to center Afro-Latino experience.<span style="mso-spacerun: yes;"> </span>I do
remember an interview with <a href="https://www.nytimes.com/interactive/2020/10/07/magazine/bad-bunny.html">Bad
Bunny</a> where he spoke about the privileges he has experienced as a “white
Puerto Rican” – <i><span style="font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";">Who said it was simple to navigate our position as white
Puerto Ricans in a market that habitually dismisses and devalues the syncretic
culture in which we participate, but privileges our race? </span></i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Once again, this feels as though I am just barely skimming
the surface of this complex issue of race within Latin culture in general and
within Puerto Rican culture specifically.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Adames, H. Y., Chavez-Dueñas, N. Y., & Jernigan, M. M.
(2021). The fallacy of a raceless Latinidad: Action guidelines for centering
Blackness in Latinx psychology. <i>Journal of Latinx Psychology</i>, <i>9</i>(1),
26–44. <a href="https://doi.org/10.1037/lat0000179">https://doi.org/10.1037/lat0000179</a></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Consoli, A. J., López, I., & Whaling, K. M. (2022).
Alternate Cultural Paradigms in Latinx Psychology: An Empirical, Collaborative
Exploration. <i>Journal of Humanistic Psychology</i>, <i>62</i>(4), 516–539. <a href="https://doi.org/10.1177/00221678211051797">https://doi.org/10.1177/00221678211051797</a>
</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">del Valle Schorske, C. (2020, October 11). The world according
to Bad Bunny: The Puerto Rican reggaetonero has come to dominate global pop on
his own terms. <i>The New York Times Magazine. </i><a href="https://www.nytimes.com/interactive/2020/10/07/magazine/bad-bunny.html">https://www.nytimes.com/interactive/2020/10/07/magazine/bad-bunny.html</a>
</p>
<p class="MsoNormal"> </p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-70533603202523166432022-06-05T18:09:00.009-04:002022-06-05T18:09:55.810-04:00Day 75 - Racism and one Nuyorican family, pt. 2<p class="MsoNormal"><br /></p>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWr1XNFwe1Hni_TQBCMJfTWgk0QivFeWAb5EHdMYz1i-DrJuYGdCietl4jVgSoN2T2UMlTff1zgowcaTpADcL4X9wHs_N7fDsnkllr8cbIlBv2wnCJuewZy6BRmi4SR7F3dIzkbdDHmWQlB76s3Ht06-NlwSYumeGA4movEFixGoOqUv0u37Q/s4272/ana-toledo-R7VNq6RMNM4-unsplash.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2848" data-original-width="4272" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWr1XNFwe1Hni_TQBCMJfTWgk0QivFeWAb5EHdMYz1i-DrJuYGdCietl4jVgSoN2T2UMlTff1zgowcaTpADcL4X9wHs_N7fDsnkllr8cbIlBv2wnCJuewZy6BRmi4SR7F3dIzkbdDHmWQlB76s3Ht06-NlwSYumeGA4movEFixGoOqUv0u37Q/s320/ana-toledo-R7VNq6RMNM4-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@alt22?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Ana Toledo</a> on <a href="https://unsplash.com/s/photos/puerto-rico?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><b>Day 75 -</b><i> Internalized racism refers to
the acceptance by diverse racial populations of the negative societal beliefs
and stereotypes about themselves—including negative stereotypes and beliefs
about complexion and color (i.e., colorism) that reinforce the superiority of
Whites and can lead to the perception of themselves as devalued, worthless, and
powerless (C.P. Jones, 2001). For example, following centuries of European
colonization and/or domination, Black and Indigenous people, as well as
Latino/a/x and Asian persons, may act out biased attitudes and behaviors,
whereby lighter-skinned individuals of these groups assume the psychological
demeanor of the dominant White group (Hall, 2002) </i>(from the <i>APA
resolution on harnessing psychology to combat racism: Adopting a uniform
definition and understanding)</i>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Growing up in San Francisco in the 1970s, there was a strong
feeling of Black pride and Black power palpable – even as it was largely
demonized in mainstream media. The Black Panther movement was alive and well in
the Bay Area, particularly as the Black Panther party had been founded in the
late 60s in Oakland. The African American population in SF was 14% in the
1970s, and my family and I (my parents were separated and so it was only my
mother and I) attended a predominantly Black Evangelical Pentecostal church –
which meant, I went to church on Wednesday nights, Friday nights, and all day
Sunday. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I grew up in a family of <a href="https://en.wikipedia.org/wiki/Nuyorican">Nuyoricans</a>, all my grandparents
came to the mainland US from Puerto Rico in their late teens and early 20s. My
parents and my brother and I were all born in New York City.<span style="mso-spacerun: yes;"> </span>We are part of a large <a href="https://en.wikipedia.org/wiki/Stateside_Puerto_Ricans#New_York_City">Puerto
Rican diaspora</a> in New York City. My mother was one of 4 children, and my
father was one of 5 children (both of their fathers likely had other families).
Colorism within Latin families is gaining more acknowledgement (see the Adames,
Chavez-Dueñas, & Jernigan, 2021) – not knowing either of my grandfathers I
don’t know where they stood on topic, but I do know that each of my grandparents
were lighter skinned, than many of their siblings or siblings’ partners. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Despite my mother’s mother being largely prejudice, my maternal
aunt and maternal uncle both married African Americans and many of my first
cousins are Black.<span style="mso-spacerun: yes;"> </span>My maternal grandmother’s
history of colorism is not an uncommon story (neither are the stories of
multiple families within one family). My grandmother’s mother died when she was
quite young, and her father married a woman who was much darker than my mother’s
mother. There was quite a range of skin color within my grandmother’s family –
and my grandmother was always conscious of skin tone and European features
growing up, working to play up her lighter skin color and less African features.<span style="mso-spacerun: yes;"> </span>This led to many instances and stories of
racism within my grandmother’s family, and to criticism by my grandmother of
her children’s Black partners.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">In this regard, because my father had “light eyes” and
lighter skin, he was considered a “better” catch.<span style="mso-spacerun: yes;"> </span>After all, he could pass as a White man.<span style="mso-spacerun: yes;"> </span>If you didn’t know he was Puerto Rican, it wasn’t
obvious from the way he spoke, dressed, acted.<span style="mso-spacerun: yes;">
</span>As a career military man, he felt he had “pulled himself up by the
bootstraps” and that anyone could.<span style="mso-spacerun: yes;"> </span>He
was staunchly conservative. Between his encouragement to become somebody and being
made to feel by my grandmother (and the society at large) that I had more
opportunities because of my lighter skin, I think I have often internalized a
sense of racism as described by the APA. <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">These are some beginning thoughts as I think back on the <b>enduring,
insidious, and pervasive </b>nature of racism in my own family growing up.<span style="mso-spacerun: yes;"> </span>I am trying to “<i>take a close, hard look at
myself” </i><span style="mso-spacerun: yes;"> </span>as encouraged by Hook and
colleagues (2017) – see day 73.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Adames, H. Y., Chavez-Dueñas, N. Y., & Jernigan, M. M.
(2021). The fallacy of a raceless Latinidad: Action guidelines for centering
Blackness in Latinx psychology. <i>Journal of Latinx Psychology</i>, <i>9</i>(1),
26–44. https://doi-org.ezproxyles.flo.org/10.1037/lat0000179</p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">American Psychological Association (APA). (2021, February).
APA resolution on harnessing</p>
<p class="MsoNormal">psychology to combat racism: Adopting a uniform definition
and understanding. <a href="https://www.apa.org/about/policy/resolution-combat-racism.pdf">https://www.apa.org/about/policy/resolution-combat-racism.pdf</a></p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-66506507551747847172022-06-05T17:39:00.005-04:002022-06-06T15:05:20.075-04:00 Day 74 – Racism and one Nuyorican family – the story of my hair<p class="MsoNormal"><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4I40wBt1ExWKMKQVk89KbEuDaqXKiD2FcwZJ_btFu4Q3zCXST4o9FJNUeDRKkyjesHfYudwokcM4RGZPsYg-vr4UVIkxrmNqzMvUIv6AxX6PlcAa9HbqIawqumOynIIx1j4sXw5AT6jAzdDp9PyHdL356i8xvocbd0oMnGYjSQkMjouZL8I8/s4032/Karen%20Rick%20and%20Ralph.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4I40wBt1ExWKMKQVk89KbEuDaqXKiD2FcwZJ_btFu4Q3zCXST4o9FJNUeDRKkyjesHfYudwokcM4RGZPsYg-vr4UVIkxrmNqzMvUIv6AxX6PlcAa9HbqIawqumOynIIx1j4sXw5AT6jAzdDp9PyHdL356i8xvocbd0oMnGYjSQkMjouZL8I8/w640-h480/Karen%20Rick%20and%20Ralph.jpeg" width="640" /></a></b></div><b><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;">me, my Dad and my brother 1978<br /></td></tr><tr><td class="tr-caption" style="text-align: center;"><br /></td></tr></tbody></table>Day 74 – </b>I’m still thinking about racism – particularly while I’m in
Maine (the whitest state in the US), where the Black population is 2% and
mostly living in communities in Portland and Lewiston. I’m usually very aware
of the presence or absence of people of color when I am out and about.<span style="mso-spacerun: yes;"> </span>In the past, I have always thought of this in
terms of my family – many members of my family are much darker than I am. This means they are more easily identified as Latinx. Some are
also African America, they identify primarily as Black, rather than Afro-Latino.
<span style="mso-spacerun: yes;"> </span>I am usually thinking about whether my
family would feel comfortable where we are eating, lodging, “enjoying ourselves.”
I am usually conscious in very White environments of a cultural clash I feel
within myself as well – even as I am aware that over the years, I have suppressed
that feeling at times. <span style="mso-spacerun: yes;"> </span>The longer I live
in a predominantly White community, and work at a predominantly White
institution, and socialize with a predominantly White group of friends, the less
immediate is my discomfort with predominantly White spaces, and the more
conflict I feel at living and working in such a segregated community.<span style="mso-spacerun: yes;"> </span><p></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I have wanted to write about my experience of racism and colorism
growing up for a long time.<span style="mso-spacerun: yes;"> </span>I feel as
though this is a story, a part of my history, that is so important and yet holds
a lot of shame, and other aspects that have not been well processed. I have
sort of stayed away from it because of the shame and the feeling that it will
be difficult to detangle the threads.<span style="mso-spacerun: yes;">
</span>Like growing up with “kinky” hair, there is a lot of internalized racism
that has followed this part of my story.<span style="mso-spacerun: yes;">
</span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">My mother did not know how to manage my hair – she was
always trying to straighten it and always telling me that I looked like I had a
mop on my head.<span style="mso-spacerun: yes;"> </span>Growing up, she criticized
me for my hair, and insisted on cutting it and keeping it short, and even
still, there was many a night where I went to bed crying after a shampoo and hair-combing
session!<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The tangles and frizz that I had growing up was never
celebrated as curls and body – rather it was a source of shame.<span style="mso-spacerun: yes;"> </span>It was the part of my appearance that
immediately connected me to my African roots.<span style="mso-spacerun: yes;">
</span>Puerto Ricans are a mixed-race group of people.<span style="mso-spacerun: yes;"> </span>We have Spanish, Indigenous, and African
ancestry (more about this later).<span style="mso-spacerun: yes;"> </span>My mother
was deeply ashamed of my hair, and I internalized a lot of that shame.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">There was a very mixed message about feminism and beauty in
my family – my maternal grandmother was proudly “beautiful” as a young and
middle-aged woman.<span style="mso-spacerun: yes;"> </span>For her, your looks
were everything, and they were certainly your source of power, if you were a woman.<span style="mso-spacerun: yes;"> </span>Your choice and ability to get the right
husband meant the difference between poverty and means, and abuse or being
cared for – benevolent paternalism was the best that could be hoped for. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">My mother had married my father, with green eyes, and white
complexion, making her choice a “good one.” While colorism was not as talked
about in my father’s family, he and his siblings with their white skin and
light eyes often “passed” as White.<span style="mso-spacerun: yes;"> </span>When
my mother had an episode of <a href="https://www.mayoclinic.org/diseases-conditions/bells-palsy/symptoms-causes/syc-20370028">Bell’s
palsy</a> during her third trimester of her pregnancy with me, this had a major
effect on her appearance and both her feelings about her appearance, as well as
my father’s feelings about it. <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">For many years, I hated my hair, and wished I had straighter
and finer hair.<span style="mso-spacerun: yes;"> </span>My hair was kinky and coarse.
I didn’t tie these feelings to internalized racism for a long time.<span style="mso-spacerun: yes;"> </span>I tied it to my relationship with my mom, to
more standard American ideals of beauty, and to my own feelings of self-esteem.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">It wasn’t until I was an adult, and I had my own children
that I realized that my hair was something of which I could be proud,
especially as it felt like evidence of my ethnic background, and my understanding
of myself as a “person of color,” and a “curly-haired woman.” <span style="mso-spacerun: yes;"> </span>I could proudly understand my hair as rooting
me in my Puerto-Rican-ness. I never had to question that even though I eschewed
a lot of other aspects of stereotypical Latina feminine identity, my hair would
always make me a Puerto Rican.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Ironically, after menopause, my hair has become finer and
straighter.<span style="mso-spacerun: yes;"> </span>It’s also longer – which makes
it straighter, but it’s something I don’t quite recognize about myself, not
being a frizzy haired, kinky haired person.<span style="mso-spacerun: yes;">
</span>It’s something I’m still trying to come to terms with!</p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-40425662879931073072022-06-03T23:35:00.002-04:002022-06-03T23:35:23.514-04:00Day 73 – Orientation readings<p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-tBq8u9MJK08hL8F-_-mbP_tTOTGDe5ndk-XGWfEQD3wbcQEZ6FXHL1amb44Yrt_WfI4KrOfjYK8GwDVGaqTn8-QvrZ358ZzELBPDPcHfGtuLGG9CGC4DsPqWB_v4mZ0hljN-hPLP2PbV5pd10M3ALt9rTCOtj4Q8AZBb0ihGARzYe8j08VY/s7360/sandra-seitamaa-T19ebWShzTc-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4912" data-original-width="7360" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-tBq8u9MJK08hL8F-_-mbP_tTOTGDe5ndk-XGWfEQD3wbcQEZ6FXHL1amb44Yrt_WfI4KrOfjYK8GwDVGaqTn8-QvrZ358ZzELBPDPcHfGtuLGG9CGC4DsPqWB_v4mZ0hljN-hPLP2PbV5pd10M3ALt9rTCOtj4Q8AZBb0ihGARzYe8j08VY/s320/sandra-seitamaa-T19ebWShzTc-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/@seitamaaphotography?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Sandra Seitamaa</a> on <a href="https://unsplash.com/collections/10760068/blm-%26-systemic-racism?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></td></tr></tbody></table>Day 73 – </b>So, in preparing to return to campus and teaching, I thought
I would start with reading the new Orientation reading.<span style="mso-spacerun: yes;"> </span>Several of the readings for this year’s Orientation
are new to me!! I love that!!<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">We as a faculty are working very hard to be more transparent
about our pedagogical frameworks, and to bring our work into sharper relief!<span style="mso-spacerun: yes;"> </span>For many years we used the text, <i>Introduction
to Counseling: Voices from the Field </i>(8<sup>th</sup> ed.), by Kottler and
Shepard (2015). While I thought it was a good text, I’m glad we’ve let it go –
and are now reading these few articles that are more focused on specifically on
“awareness of intersectionality, social justice, and anti-racism practices” –
from our <i>Pedagogical Frameworks.</i></p>
<p class="MsoNormal"><i> </i></p>
<p class="MsoNormal">My first peek was at the <i>APA resolution on harnessing psychology
to combat racism: Adopting a uniform definition and understanding</i> published
in Feb 2021. What an important step it was for the APA to finally publish a
public apology – and then a resolution to combat racism.<span style="mso-spacerun: yes;"> </span>This really spoke to the role psychology has
played in upholding fundamental racism in our society:<span style="mso-spacerun: yes;"> </span>The first statement in the resolution sets
out the overview of racism:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>Whereas racism has been an
enduring, insidious, and pervasive feature of the United States (U.S.)
landscape that often operates outside of the conscious awareness of its
targets, perpetrators, and beneficiaries, and has had an incalculable, negative
toll on the basic human rights to survival, security, health, well-being, and
societal participation of generations of people in the U.S. and across the
globe (Alvarez et al., 2016; APA, 2012; 2019)</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">It takes a lot for us within the US to acknowledge the <b>enduring,
insidious, and pervasive </b>nature of racism, because every day we are told
that the US is an exceptional country that had a rough past but that we have
overcome it and we are the best!<span style="mso-spacerun: yes;"> </span>To not
acknowledge racism, also keeps us from not acknowledging racial trauma – which many
people in our country experience daily!<span style="mso-spacerun: yes;">
</span>Mosley and her colleagues (2021) describe racial trauma experienced
particularly by anti-black racism this way:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>Racial trauma, also referred to
as race-based traumatic stress, is the psychological, emotional, and physical
injury from experiencing real and perceived racism (Bryant-Davis, 2007; Carter,
2007). Racial trauma accounts for experiences of racism inclusive of overt
(e.g., use of racial slurs) and covert (e.g., exclusion based on assumptions of
racial inferiority) interpersonal discrimination and harassment, as well as
institutional and systemic racism (e.g., systemic excessive use of force by the
police; Bryant-Davis & <span style="mso-spacerun: yes;"> </span>Ocampo,
2006; Carter, 2007).</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Gaining the kind of cultural humility necessary for many
people to acknowledge this level of deconstruction of the dominant narrative is
an important step in beginning to embark on a practice rooted in an anti-oppressive
framework.<span style="mso-spacerun: yes;"> </span>I found this quote from the
Hook and colleagues (2017) introduction helpful:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>We encourage you to take a
close, hard look at yourself. If you are like most people, you probably have
certain areas of strength for working with clients and their cultural
identities, but you probably also have certain areas for growth, including
struggles and biases. We encourage you to step into these areas of growth with
courage, rather than retreating into your areas of comfort and avoiding the
discussion. Finally, we discuss practical strategies for engaging with clients
and their cultural identities, including repairing mistakes that threaten the
therapeutic relationship.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’m excited by these readings – and feel challenged to personally
understand and acknowledge the <b>enduring, insidious, and pervasive </b>nature
of racism I take for granted as “normal” in my everyday life.<span style="mso-spacerun: yes;"> </span>I want to look for ways to question this and
to work at dismantling the ways the dominant narrative lives in my own life.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">American Psychological Association (APA). (2021, February).
APA resolution on harnessing</p>
<p class="MsoNormal">psychology to combat racism: Adopting a uniform definition
and understanding. <a href="https://www.apa.org/about/policy/resolution-combat-racism.pdf">https://www.apa.org/about/policy/resolution-combat-racism.pdf</a></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">DiAngelo, R., & Sensoy, Ö. (2014). Leaning in: A
student’s guide to engaging constructively with social justice content. Radical
Pedagogy, 11(1), 1-15. <a href="https://robindiangelo.com/wp-content/articles/rad-ped-leaning-in.pdf" target="_blank">https://robindiangelo.com/wp-content/articles/rad-ped-leaning-in.pdf</a> </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Hook, J. N., Davis, D., Owen, J., & DeBlaere, C.
(2017). Introduction: Beginning the journey of cultural humility. In <i>Cultural
humility: Engaging diverse identities in </i>therapy (pp. 3-16). American
Psychological Association. </p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Mosley, D. V., Hargons, C. N., Meiller, C., Angyal, B.,
Wheeler, P., Davis, C., & Stevens-Watkins, D. (2021). Critical consciousness
of anti-black racism: A practical model to prevent and resist racial trauma. <i>Journal
of Counseling Psychology</i>, <i>68</i>(1), 1–16. https://doi.org/10.1037/cou0000430</p>
<p class="MsoNormal"> </p>
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<p class="MsoNormal">I’ve been a bit off the grid the past few days, except for
doing some last edits on a chapter and on a commentary. I guess part of
sabbatical is supposed to be rest and retreat.<span style="mso-spacerun: yes;">
</span></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’ve been by the coast of Maine.<span style="mso-spacerun: yes;"> </span>It’s so beautiful, and I’m reminded that the
rhythms of the tide just happen… that the rhythms of the moon, and the cycles
of nature, and the variety of each living thing are all part of this world.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I’m an urbanite at heart but my formative years were spent
by the ocean, in the city (out on the avenues of the Richmond district of San
Francisco). I would walk to the ocean regularly in my teens and living out in
the Richmond with the fog and the smell of the ocean always present I was never
far from her. <span style="mso-spacerun: yes;"> </span>I have a relationship with
her that I must continue to nurture.<span style="mso-spacerun: yes;"> </span>And
so when I can, I vacation by the ocean, just to be reminded.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhjVxUPgS7idN8ShPlomPBAOLBgvLXr3xjk1PONX-XNrwFxO2YZZdZS8BCEguSOE-UEmsNmfFWEhv3OevDPWQOTnr7w1OoPEMPrMVMlvCgYo1p286nJ9JFCGuKikaVlSbU68m43yfX3vbUUVG3rmvlgjZRjJiBGhtUxneN8L_1tTIcsjEBw-0/s3024/IMG_2675.heic" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1729" data-original-width="3024" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhjVxUPgS7idN8ShPlomPBAOLBgvLXr3xjk1PONX-XNrwFxO2YZZdZS8BCEguSOE-UEmsNmfFWEhv3OevDPWQOTnr7w1OoPEMPrMVMlvCgYo1p286nJ9JFCGuKikaVlSbU68m43yfX3vbUUVG3rmvlgjZRjJiBGhtUxneN8L_1tTIcsjEBw-0/s320/IMG_2675.heic" width="320" /></a><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirhC-Yaj4dhZDR1ae3LzSoELfBhO8yxiBI-GN4huc9GbwlPZh271LxUOOTUHCWoBp21MW0l97Qw6LCRuSzK24unHk-Q84Cv0IfhlWa59861kRUAjqZPDPaeYKs5UZyojoZ3-547rF8eNv5819_7iY5AHByTdwxi8FVD5gAxUx7-i-LJHBBg9A/s4032/IMG_2674.HEIC" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirhC-Yaj4dhZDR1ae3LzSoELfBhO8yxiBI-GN4huc9GbwlPZh271LxUOOTUHCWoBp21MW0l97Qw6LCRuSzK24unHk-Q84Cv0IfhlWa59861kRUAjqZPDPaeYKs5UZyojoZ3-547rF8eNv5819_7iY5AHByTdwxi8FVD5gAxUx7-i-LJHBBg9A/s320/IMG_2674.HEIC" width="240" /></a></div></div> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTjB6hIjE01AJMEhr_eodNtZ47uw5cQCJFxnrHN0IZsslkeRXCwsl0aJGraM-HZKAPJNavbQCmZ6Sl1AIlHKVwGs8H76k0Xq9TM1BLs0dEP_hjyRhIIT2Haxo4pbpNNui_SqYm1UyBCKho7YR3KE-z1dEygDE-jsRY3aT627QQvqQrMKt2Gho/s4032/IMG_2687.HEIC" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTjB6hIjE01AJMEhr_eodNtZ47uw5cQCJFxnrHN0IZsslkeRXCwsl0aJGraM-HZKAPJNavbQCmZ6Sl1AIlHKVwGs8H76k0Xq9TM1BLs0dEP_hjyRhIIT2Haxo4pbpNNui_SqYm1UyBCKho7YR3KE-z1dEygDE-jsRY3aT627QQvqQrMKt2Gho/s320/IMG_2687.HEIC" width="240" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQ902NdV9_Gv3wSQYlZVCGezczv1bQzjPpUrqg_LwG2iipXm-kUO0uhfYP7x9gjwH1zVkw12DjT9H-VOB383C3AMewNjadBDs2KM-8VLosOoSUIgBdH53eFRIsYy3OmB9bJVDZYPkHXePMxFgsFIKuGwF34HSwiEUMRPebYT0JYElOi1nHccU/s4032/IMG_2672.HEIC" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQ902NdV9_Gv3wSQYlZVCGezczv1bQzjPpUrqg_LwG2iipXm-kUO0uhfYP7x9gjwH1zVkw12DjT9H-VOB383C3AMewNjadBDs2KM-8VLosOoSUIgBdH53eFRIsYy3OmB9bJVDZYPkHXePMxFgsFIKuGwF34HSwiEUMRPebYT0JYElOi1nHccU/s320/IMG_2672.HEIC" width="240" /></a></div><br /><p></p>
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{page:WordSection1;}</style></p>expressivetherapyhttp://www.blogger.com/profile/02886786812322178742noreply@blogger.com0tag:blogger.com,1999:blog-26125780.post-41466603150378619952022-05-30T23:52:00.000-04:002022-05-30T23:52:02.190-04:00Day 69 – Intersectionality<p class="MsoNormal"><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis429aKB-qN-dHRJuankS0Vi1YV77TBnAPcRdNZOqM41ObHPx5TEW2ey9hanOKfaqX0vy5M7hIFVaqll5dHZWkoKLSai4_NchgluwbtU2CPcipgACa35PMOVPiIuOkLY3l6xViAxBQ6O-jWfEAyfcyUtdHrzTJ0YHoHAc-a0Hu18y0ypJU1ew/s3800/john-lockwood-FcLq69V7Rsc-unsplash.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3800" data-original-width="2848" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis429aKB-qN-dHRJuankS0Vi1YV77TBnAPcRdNZOqM41ObHPx5TEW2ey9hanOKfaqX0vy5M7hIFVaqll5dHZWkoKLSai4_NchgluwbtU2CPcipgACa35PMOVPiIuOkLY3l6xViAxBQ6O-jWfEAyfcyUtdHrzTJ0YHoHAc-a0Hu18y0ypJU1ew/s320/john-lockwood-FcLq69V7Rsc-unsplash.jpg" width="240" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span class="rTNyH RZQOk">Photo by <a href="https://unsplash.com/es/@justjohnl?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">John Lockwood</a> on <a href="https://unsplash.com/s/photos/intersection?utm_source=unsplash&utm_medium=referral&utm_content=creditCopyText">Unsplash</a></span></span></td></tr></tbody></table><br />Day 69 – </b>I keep trying to pull together the reading… The Zerbe Enns,
Diaz and Bryant-Davis articles I was speaking about back on day 66, seems to be
speaking to me about the Rud chapter I wrote about yesterday.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Again, Rud says,</p>
<p class="MsoNormal" style="margin-left: .5in;"><i>In accordance with the more
general definition of multitude, I propose an understanding of the
psychotherapeutic encounter as a micro multitude where the increase of common
power does not imply the effacement of each singular power. <b>When we affirm
that we are but interwoven, expressive knots in constant movement and
transformation, we also affirm that when we face another in the therapy room,
we are being mutually constituted; there is an essential, reciprocal,
inevitable mutuality in the encounter which I define as radical reciprocity.</b>
We are there, being other in front of another, mutually constituting one
another in that moment.</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">I like this idea of being “mutually constituted” in the
moment with the other… but I think if we don’t accept that the other’s experience
of us and themselves as particular kinds of “knots” we may miss something
important.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">The idea of multitude automatically makes me think about
intersectionality – if we are going to hold many parts of ourselves, and if our
multiply-identified-selves and interactions reflect complex interactions
between various aspects of identity – then intersectionality must also be acknowledged.<span style="mso-spacerun: yes;"> </span>Zerbe Enns, Diaz and Bryant-Davis (2021)
define intersectionality:</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: .5in;"><i>Intersectionality is a
cornerstone of multicultural feminist and social justice approaches and typically
refers to the complex interactions among social identities experienced by individuals,
such as race/ethnicity, nationality and language, sexual orientation, religion,
gender, disability, colorism, and age. Within the legal field,
intersectionality was introduced by Kimberle Crenshaw (1989) to underscore the
complex multidimensional and interactive oppression experienced by women of
color. For example, the fusing of racism and sexism often results in hybrid
“isms” such as gendered racism (e.g., Chavez-Duenas & Adames, 2020).</i></p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Zerbe Enns, Diaz and Bryant-Davis (2021) go on to talk about
not presuming “common identity” <span style="mso-spacerun: yes;"> </span>even
amongst “feminists” but to recognize that a transnational feminism:</p>
<p class="MsoNormal" style="margin-left: .5in;"><i>… does not presume the existence
of identical priorities or common identity but focuses on concrete
interconnected and interrelated issues that can lend themselves to productive
activism and alliance-building across borders. Shared interests, not priorities
imposed by those with greater privilege than others, are crucial and can
provide a foundation for solidarity and shared purpose. </i></p>
<p class="MsoNormal"><b> </b></p>
<p class="MsoNormal">How do we recognize “shared interests” in the room with
clients? How does this translate into what it means to be “fully” oneself – not
just from the “therapist’s” viewpoint, but also from the clients??</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Zerbe Enns, C., Díaz, L. C., & Bryant-Davis, T. (2021).
Transnational feminist theory and practice: An introduction. <i>Women &
Therapy</i>, <i>44</i>(1/2), 11–26. <a href="https://doi.org/10.1080/02703149.2020.1774997">https://doi.org/10.1080/02703149.2020.1774997</a></p>
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