Goree Island was a Concentration Camp

Virtual Tour of Goree

When Poor People Say "No More"
(by Tanya Stephens)

Personal Philosophy for Clinical/Therapeutic Practice with Afreekan Descendants

I currently practice as an integrative family therapist, drawing from several modalities of family therapy as well as theories from psychology, anthropology and the field of addiction recovery. My personal philosophy regarding the process of therapy and its attendant outcomes is constantly evolving. With each client I see, each paper I read and each personal experience I have it changes somewhat. Thus, the philosophy I present here is merely a snapshot of my current thinking.

Given the above statement, as a family therapist, the reflective process afforded in developing a philosophy is both challenging and rewarding. The challenge lies in the process itself as I am encouraged to really think about what, why, and how I intend to support and nurture the growth of those I work with, specifically Families of Afreekan Descent – a population which I have a particular interest in and affinity for. The reward is that, presumably, this process will help me find ways to become a more “effective” therapist – particularly with the aforementioned population. Hopefully, the process of becoming a more effective family therapist will help me develop a keener vision of what works in therapy as well as a greater sense of myself as an agent of change.

My practice as a therapist is driven by my beliefs in the Spiritual nature of human beings. I believe humans are essentially Spiritual beings by nature, with a "predisposition for growth and strength" (Karasu, p. 156). I believe life is a Spiritual journey whose end is in reconnecting that which has been separated. I further believe humans are confronted with and conflicted by these separations, as manifested in black vs. white, male vs. female, good vs. evil, id vs. ego thinking on a daily basis. These dichotomies have shaped the quality of all human experiences in policies, principles, theories, and guidelines/scripts for living and are the outcome and basis by which we live life. The challenges imposed by these dichotomies are experienced by all, families in treatment, clients and therapists alike. There is, however, one unifying factor and that is our essential humanness.

I believe all problems are relational in nature and function and that therapy is a relational process designed to nurture the growth and development of other humans. Thus, treatment is sought as individuals/families hope to improve the quality of relatedness with self, others and the divine. These beliefs are supported Karasu (1999) who "conceptualizes care and compassion within the dual contexts of love and belief beyond oneself' (p. 144). He goes on to differentiate the terms soul and spirit stating, " The terms soul and spirit are... different... yet inextricably linked. The former aims at revealing the mystery of relatedness and intimacy in every day life, the latter at finding the divine in universal life" (p. 145). Accordingly, problems arise when we try to separate the inseparable. Therefore, from my perspective, as a therapist I am also engaged in soul work and as such, I must tend to the patient's soul as well as my own.

Theoretical Influences

I believe that as a therapist, I am just as human as the people I work with. In the therapeutic relationship, the notion of "the therapist as a human being” (Whitaker, 1988) is the lynchpin to forming lasting and helpful treatment, regardless of one’s chosen modality. Also, in the context of my work as a therapist and during my Social Work training, I learned that "you can only take a family or individual as far as you have gone or as far as you are willing to go" (Ford-Sabbath, 1991, personal communication). Thus I have come to believe that the person and profession of the therapist are inextricably linked and that the therapeutic process should reflect this integration. I view therapy as an educational process in which both my clients and I are learning and growing together. I believe that if one concentrates on one’s professional growth but neglects personal growth the potential for change in client and therapist as well as their dynamic interactions become limited.

Therefore, having studied many theoretical approaches, I have found that there are several approaches to therapy which informs my practice – the Gestalt Therapy approach, Contextual family, Narrative and Structural family therapy and finally, Ani’s (1998) integration of culture specific disharmony in the lives of both Europeans and Africans. It is my belief that at the root of illness, those of whose ancestors both informed and influenced or been negatively impacted by our current Societal system.

The Gestalt Therapy approach is one which has influenced my practice in a most profound way. The term "Gestalt" represents the organized whole of a person and supports the integration of all parts of a person. (Goldenberg & Goldenberg 1980/1985). The Gestalt approach then, takes into account the whole of the person (body, mind and spirit) which is consistent with my philosophical approach to therapy.

While all theories of therapy and human dynamics seem to imply similar dynamics, each uses differing language to describe these dynamics. Contextual Family Therapy uses a language, which speaks directly to me for several reasons. First, the term Contextual places all of human life and behavior where in belongs, in context. Nagy states, "As a set of premises, it informs both personal and professional relationships... as a method it introduces ethical dimensions of relational legacies and determinants" (Boszormenyi-Nagy & Krasner, 1986, p. xi). Second, the language of Nagy's Contextual approach emphasizes such issues as fairness, equitability, trustworthiness, ethics, and loyalty. There is also respect for transgenerational legacies and therefore speaks to the contextual dynamics that I practice being a woman of African descent as it speaks to the legacy of slavery I carry, and that my clients may carry as well. Also, my philosophy and practice as a therapist has been shaped by my life experiences as a woman of African descent and the dynamics of my own family of origin. I am extremely sensitive to issues of difference and the necessity to grow or recover from family of origin and societal legacies. In the Contextual Therapy school of thought, it is believed that "problems in relationships develop when justice comes too slowly or in an amount too small to satisfy the other person" (Goldenberg & Goldenberg, 1980/1985, p.138).

Like narrative therapist, I am interested in “awakening people from the trances they’ve been lolled into by powerful forces of culture” (Nichols & Schwartz, 1984/1998pg. 407). Inherent in this line of thinking, is the belief that problems in family systems (both individually and collectively) result from having internalized the cultures dominant discourse. The systematic and organized interventionary style of the Structural theorist mirror my innate belief in the importance of balance and harmony and I believe like Structural theorist that “families are competent and should be respected” (Nichols & Schwartz, 1984/1998 pg. 253). By altering boundaries and realizing the influence of sub-systems I support change in the behavior and experience of each of the family members.

Finally, the theory put forth by anthropologist Marimba Ani (1994/1997) regarding the intersections of European cultural thought with non-European cultures, provides some theoretical underpinnings to my philosophy and practice as a Family Therapist working specifically with individuals and families of Afreekan decent. Ani suggests that European culture has had a profound and unfortunately negative influence upon non-European cultures. She suggests that the cultural imperative towards individualism and away from collectivism may have served to develop psychological “splits” in the thinking and feeling states of many individuals of European decent (e.g. the mind/body/spirit split). These splits become irreconcilable, antagonistic opposites (p. 33), and, according to Ani, have proven to be psychologically disastrous to many collective-oriented cultures which have been colonized or subjugated. Ani’s views are based on the work of prominent figures in the disciplines of psychiatry, (Welsing 1991), psychology, (Wilson 1993), and African history (Clarke 1993). Cognitive behavior theorists support the notion that thoughts are connected to feelings which in turn elicit particular behaviors. As a woman of African decent I resonate with Ani’s theory because I can see the impact of cultural subjugation and oppression in my community. Ani’s theory provides a possible framework in which I can begin to understand some psychological issues of people of African decent as reactions rather than the psychoses for which they are often mistaken.

Approach to Intervention

As a clinician I hope to neutralize issues of power and hierarchy. I feel these dynamics (power and hierarchy) serve to keep people anxious and therefore ineffective in learning and growing. This value is best demonstrated in my interventionary style and reflects integration from various schools of thought. First, I take to heart the client centered approach of Rogerians. The goals of the family are always first and foremost. The course a session takes is determined by the client and the issues addressed are ultimately determined by the client. I may suggest, raise awareness about and/or recommend a particular focus; however, I follow the lead of the family. Like Cognitive-Behaviorists’ I challenge inconsistencies in thoughts and behaviors, and when working with families and children, frequently model supportive parental interactions. I encourage families in telling their story and support the development for an alternative story to emerge. From the Contextual school, I raise issues related to relational ethics, validate experiences and make a point of giving credit for work done in therapy. Drawing on Structural interventions, I highlight problematic interactions and support development of healthy boundaries. The overall goal is family healing and recovering family values, practice, culture, which, support desired family relationships. I attempt to remain in a learning position, allowing families to recover at their own pace.

Summary

I was born into a societal system which did not value the group I am culturally related to. I grew up in a family system negatively impacted by financial poverty, have a history of substance use/abuse, family genogram depicting complex patterns in family relationships, and cultural group exposure to emotionally traumatic events. Despite this unhealthy start in life, I have been able to identify and work toward personal recovery as well as having developed a passion for using myself and my experiences to help others achieve their goals and desires in life. Therefore, my desire to pursue graduate studies has been driven by my commitment to emotional and intellectual growth for myself and others and with learning, recognizing, embracing and supporting healthy interconnectedness of human beings in society. My golden rule as a therapist is to practice what I preach and teach. I believe as a therapist, I must demonstrate openness, honesty, and possess a willing spirit towards growth. Contextually speaking, I must remain loyal to the standards and Practices first of my TRUE Cultural Story, Pan~Afreekan, Trauma Informed B.I.T.C.H. (Blacknieficent, Intelligent, Truthful Chaotic Healer), upholding the priciples of National Association of Black Social Workers (NABSW) and ?Association of Marriage and Family Therapist (AAMFT). I do this by taking seriously my gate-keeping responsibilities, maintaining current knowledge base, and engaging in ethically sensitive practices. I must demonstrate and maintain a trustworthy stance for my clients by being available as scheduled and adhering to our contractual agreement. I will be cognizant and fair in relation to balancing the needs of the families served, the institutional systems, along with the those my own. I will also attempt to remain a partner in the learning process as I relate to families while maintaining the leadership capacity afforded a therapist. And finally, I believe that a client’s ability to express affect and thoughts in the therapeutic relationship leads to behavior change in regarding how they interact with families, co-workers and others.

References

Ani, M. (1997). YURUGU: An African-Centered Critique of European Cultural Thought and Behavior. New Jersey: Africa World Press, Inc.

Clarke, J.H. (1993). African People in World History. Baltimore: Black Classic Press.

Goldenberg, I., Goldenberg, H. (1980/1985). (2nd ed.). Family Therapy: An Overview. Ca. :Brooks /Cole Publishing Co.

Karasu, T. B. (1999). Spiritual Psychotherapy. American Journal of Psychotherapy, 53(2), 143-162.

Welsing, F.C. (1991). The ISIS PAPERS: THE KEYS TO THE COLORS. Chicago: Third World Press.

Wilson A.N. (1993). The Falsification of Afrikan Consciousness Eurocentric History, Psychiatry and the Politics of White Supremacy. New York: Afrikan World InfoSystems.