Leader's Guide
"I Am Because We Are."
Afrocentric Approaches to Group Work
Sherlon P. Pack-Brown, Ph.D., LPCC
Linda E. Whittington-Clark, Ph.D., Psychologist
© 2002 Mictrotraining Associates
888-505-5576
[email protected]
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CONTENTS
Page
Foreword
4
Overview
•
Classroom Strategy
5
Introduction to an Afrocentric Approach to Group Work
•
Focus questions for reflection and discussion
•
Classroom Strategy
7
Section I: Evolution of an Afrocentric Approach to Group Work
•
Focus questions for reflection and discussion
•
Classroom Strategy
10
Section II: Group Leadership-Ethics Within a Multicultural Context.
•
Focus questions for reflection and discussion
•
Classroom Strategy
12
Section III: Diversity Competent Skill Development
•
Focus questions for reflection and discussion
•
Classroom Strategy
13
Appendix: Additional Resources
•
Texts
•
Counseling Sites (world wide web)
•
Association for Specialists in Group Work (ASGW)
Resources
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Transparency Masters
•
Ethics Within a Cultural Context
•
Diversity Competencies
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3
•
•
•
Basic Tenets of the Afrocentric Approach to Group Work
Group Counseling: Two Worldview Perspectives
Stages of the Afrocentric Approach to Group Work
TRANSCRIPT OF THE VIDEOTAPE: "I Am Because We Are!"
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FOREWORD
It is an honor to present this videotape completed my distinguished colleagues,
Sherlon Pack Brown, Linda Whittington-Clark, and Max Parker. I have known these
leaders for several years and know that they are three of the most innovative and
creative people I have known. As scholars, their work is superb.
Their important book, Images of Me: A Guide to Group Work with AfricanAmerican Women is a break-through text. This book shows how to use Afrocentric
theory in group practice. It is exciting, fresh, and as relevant for European
Americans as it is for People of Color. Images of Me goes far beyond specifics of
working with African American women. It is a broad theoretical and practical
framework that is the first to address seriously the implications of culture for
group practice.
Out of this book has come this videotape, Afrocentric Group Work. Here you will
see the authors’ theories and ideas demonstrated in concrete practice. The group
is of mixed race and the leaders show how to apply Afrocentric theory with all who
are interested in bringing cultural issues to group work. You’ll see two skilled group
4
leaders, Sherlon and Linda, present the specifics. And, you will enjoy and profit
from Max Parker’s erudite summary of key issues in this new approach to group
practice.
In short, I believe that this is the most innovative and potentially influential text
and video presented to the helping field in the last twenty years. Learning a new
approach takes work and study, but between the book and this videotape, I believe
we are heading toward a new and more culturally-sensitive future in group work.
Allen E. Ivey, Ed.D., ABPP
Distinguished University Professor, Emeritus
University of Massachusetts, Amherst
President, Microtraining Associates
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OVERVIEW OF THE VIDEO
"I Am Because We Are." An Afrocentric Approach to Group Work-A Diversity
Competent Model is a model of group counseling that emphasizes a collectivistic
worldview. This video offers a cultural centered view of group work that is built
around African values such as unity (Umoja) and collective responsibility (Ujima).
Viewers are taught basic Afrocentric theory and offered examples of how theory
is implemented in a group setting comprised of multicultural and diverse group
members.
Diversity competent group workers abide by a set of ethical guidelines that
give direction for working with differences within a group setting. Specific group
orientations are being generated for group work with members of varying cultural,
racial, and ethnic backgrounds. The Association for Specialists in Group Work has
endorsed and published a number of documents to challenge and assist group
counselors and group workers to mature in their competence with multicultural and
diverse group members (.e.g., race, ethnicity, and gender). "I Am Because We Are":
An Afrocentric Approach to Group Work-A Diversity Competent Model outlines
group stages and processes with ways to adapt traditional group methods to
multicultural and diverse populations.
Outline of the Video
•
•
•
•
•
Introduction to an Afrocentric Approach to Group Work
Section I: Evolution of an Afrocentric Approach to Group Counseling
(Work)
Section II: Group Leadership-Ethics Within A Multicultural Context
Section III: Diversity Competent Skill Development
Drumming: A Celebration- “I Am Because We Are!”
Classroom Strategy
It is important to pay careful attention to how the class understands the
need for a diversity competent model to group work. This video highlights some
foundational issues that provide the basis for an Afrocentric approach to group
work.
The following exercise is helpful in illustrating the depth of the charge for
ethically and culturally competent group workers.
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Have students sit in a circle.
Have students debate the merits of conducting group counseling from a
diversity competent perspective. Suggest that students read three Association for
Specialists in Group Work publications: (1) Best Practice Guidelines, (2) Principles
for Diversity Competent Group Workers, and (3) Ethical Guidelines for Group
Counselors. If successful, this debate clarifies the need to generate a diversity
competent model of group work with multicultural and diverse group members.
Explain the importance of staying in touch with their feelings while reading
the concepts.
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Introduction to an Afrocentric Approach to Group Work
By
Woodrow M. Parker, Ph.D.
Currently, specific group orientations are being generated for group work with
members of varying cultural and racial backgrounds. The Afrocentric approach to
group work is designed to help group counselors and group workers behave in an
ethical and culturally intentional manner with groups comprised of multicultural and
diverse members. This video is a practical tool designed to foster the development
of diversity competent group counselors, workers, teachers, therapists, and other
mental health professionals (counselors, social workers, and psychologists) in the
use of a An Afrocentric approach to group work.
Group counselors and group workers operating from an Afrocentric approach
to group work seek to facilitate the development of individual self-esteem and
group pride. The foundation upon which this goal is constructed is the reality of "I
am because we are." Group counselors and group workers build on the African value
of Kujichagulia (self empowerment) to promote" self-in-relation" among and
between group members. Group members are taught to perceive "self" as a member
of the community (the group) and to assume responsibility for promoting both
individual and collective self-esteem and empowerment within group process and
dynamics.
Outline of Introduction
• I am because we are!
• "Self" as an Individual: Kujichagulia
• "Self-In-Relation": Kujichagulia
Focus Questions for Reflection and Discussion
• What core qualities of the Eurocentric worldview did you observe?
• What core qualities of the Afrocentric worldview did you observe?
• What similarities and differences do you see between the Eurocentric and the
Afrocentric worldviews?
• As a group counselor, how would you address those differences?
• What feelings begin to surface?
Classroom Strategy
It is important to pay careful attention to how the class identifies and
understand the Afrocentric worldview.
This introduction highlights some
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foundational issues that provide an introduction to the Afrocentric approach to
group work.
The following exercises are helpful in illustrating the concept of "Self"-inRelation": and "Self" as an Individual. Develop a puzzle with pieces numbering the
student class size. Ex.: 20 students – 20 piece puzzle.
Exercise One: "Self"-in-Relation
Give each student a puzzle piece. Challenge them to put the puzzle together. Once
the puzzle is complete, process the activity:
Questions:
• What did you notice?
• What role did you play?
• Is that a behavior you exhibit in life?
• How will that behavior exhibit itself in group?
Take a puzzle piece away.
Question:
• How does the missed puzzle piece affect the group as a whole?
Exercise Two: "Self"-as-an-Individual
“I Am Because We Are.” Afrocentric Approaches to Group Work: and this Leader's
Guide are focused on a new approach to group work that is designed to be an
ethical, inclusive, and diversity competent model for healing across multicultural
and diversity lines.
This video is for educational purposes and classroom demonstration. It is designed
to show how to foster the development of diversity competent group leaders
working with multicultural and diverse group members. For this tape, multicultural
and diverse group members have been selected. The group members and clips from
the group are real and reflect issues, thoughts, and feelings that may emerge
within a group comprised of multicultural and diverse members. Group members
have given approval for all material used with the video.
Three questions are posed within the video to facilitate the process of
understanding an Afrocentric approach to group and preparing group leaders for
designing and implementing a group from an Afrocentric approach. Each section of
the video, as specified in the Leader’s Guide, poses and answer a specific question.
• Section I:
What do group leaders need to do to be diversity competent?
• Section II:
How do group leaders send the message of Afrocentricity?
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•
Section III: How do group leaders intentionally address multicultural and
diversity issues within group process and dynamics?
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Sections I, II, and III
By
Sherlon P. Pack-Brown, Ph.D., and Linda Whittington-Clark, Ph.D.
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Section I
Evolution of an Afrocentric Approach to Group Work
The impetus for this video series was 16 years of group work with diverse
(educationally, professionally, and socioeconomically) African American women
seeking a group experience more in line with their racial and gender issues. The
need for a diversity competent group model emanated from several themes voiced
by hundred of African American women: (1) That's not my experience!" and
(2) "When I look at you I see myself." Group counselors, Sherlon Pack-Brown and
Linda Whittington-Clark, identified and designed a group model that embraced
African centered values as the framework for group work with African American
females.
The question posed and answered in section one is “What do counselors need to
do to be diversity competent?”
Drs. Pack-Brown and Whittington-Clark in collaboration with Dr. Woodrow
Parker wrote the book Images of me: A guide to group work with African American
women to assist other group workers in providing group experiences more in line
with the values and life experiences of group members embracing a collectivistic
and relational approach to life. In this section of the video, Sherlon and Linda help
group leaders identify what they need to do to plan and implement a diversity
competent model for group work.
Outline of the Evolution of an Afrocentric Approach
• "That's not my experience!"
• "When I look at you I see myself!"
• Emotions (Interplay of race, gender, age)
Focus Questions for Reflection and Discussion
What personal beliefs, attitudes, stereotypes and definitions of difference did
you hear from the group members?
• What thematic beliefs, attitudes, stereotypes, and definitions of difference
did you hear from the group members?
• How did gender impact on questions 1 and 2?
• What knowledge do you have about African Americans and African American
female values, life experiences, and worldviews?
• What knowledge do you have about European Americans and European American
female values, life experiences, and worldviews?
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•
•
How does gender (the individual and the collective male worldviews) impact on
numbers 4 and 5?
What are specific Afrocentric principles and implications for group work?
Classroom Strategy
The first step to diversity competence is awareness of personal attitudes
and beliefs related to group members who are similar to and different from group
counselors and group workers. So that, ethical and diversity competent group
counselors and group workers are challenged to identify and pay careful attention
to their personal beliefs, attitudes, stereotypes, and definitions of difference
reflected within group.
The following exercise provides a method to promote awareness of group
leaders' personal beliefs, attitudes, biases, stereotypes, and definitions of
difference.
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Section II
Group Leadership-Ethics Within a Multicultural Context
Ethical group leaders are charged to lead groups within a diversity
competent context (awareness, knowledge, and skills). To this end, healing of group
members is viewed from a broader perspective to include social, cultural, and
gender issues and life experiences.
In section two, Sherlon and Linda demonstrate how group leaders send the
message of Afrocentricity. Demonstrations of group counselors and group workers
operating from a culturally intentional and inclusive perspective are shown.
Demonstrations are followed by debriefing sessions where group counselors share
their inner thoughts and feelings about the group as they make decisions as to
what and how to provide diversity competent helping during the next group session.
The question posed and answered in section two is “How do group workers
send the message of Afrocentricity (healing from a broader perspective to
include social, cultural, and gender issues and life realities)?”
Outline of Group Leadership-Ethics within a Multicultural Context
• Values and Assumptions-Similarities and Differences
• Group Leaders Debriefing (Ethics and Helping)
• Group Counselors Modify Helping Techniques
• Diversity Competence: Awareness and Knowledge
• Group Leaders Debriefing (Personal Awareness)
• Group Leaders Debriefing (Cultural Knowledge)
Focus Questions for Reflection and Discussion
• What are one or two racial, ethnic, and gender life experiences you heard
coming from a particular group member? How does culture impact that group
member?
• How might this member's cultural values and life experiences guide your
identification of a helping intervention around the issues of searching for a job
and receiving a job promotion?
Classroom Strategy
It is important to pay careful attention to how the class…..This introduction
highlights some foundational issues that provide the basis for.....
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This exercise..... is helpful in illustrating .....
Given the common cultural values of the group member identified in number one,
identify one helping
intervention you believe may be more in line with the cultural and life experiences
of that group member?
That you believe may promote that group member's growth.
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Section III
Diversity Competent Skill Development
In section three, Sherlon and Linda discuss as well as demonstrate theory
and practice related to intentionally addressing multicultural and diversity issues
within group process and dynamics. The elements necessary for skill development
are flexibility, openness, cultural knowledge and willingness to be actively involved
in the change process. Still a question requires breaking down a theoretical concept
that is somewhat abstract in nature, into concrete tangible elements. You will be
challenged with the expectation put forth in this section to dig deep intellectually
AND emotionally as you design the beginnings of your culturally competent
approach to group work.
The question posed and answered in section three is “How do group leaders
intentionally address multicultural and diversity issues within group process and
dynamics?”
Outline of Diversity Competent Skill Development
• Basic Tenets of the Afrocentric Approach to Group Work
• Group Counseling: Two Worldview Perspectives
• The Afrocentric Approach to Group Work: A Stage Model
Focus Questions for Reflection and Discussion
• Compare and contrast-How does the group leader differ as one approaches
leading from an Afrocentric perspective and a traditional Eurocentric
perspective? How is it similar?
• What skills do you have? What skills do you need to develop?
• What adjustment must you make in your group leadership approach to
incorporate the necessary skills for diversity competent group work?
• How will you acquire the necessary skills.
Classroom Strategy
It is important to pay careful attention to how the class interacts with
others. It is necessary to have all students (multicultural and diverse) as a part of
the process. If you do not currently have students of (a) color, (b) diverse sexual
orientations and gender, you may consider inviting three to four students or
outside volunteers. This exercise is helpful in illustrating the importance of
shifting paradigms. Also of equal importance is viewing this step as a beginning, a
foundation on which to build.
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APPENDIX
Texts
Pack-Brown, S. P., Whittington-Clark, L. E., & Parker. W. M. (1998). Images
of me: A guide to group work with African American women . Needham Heights,
MA: Allyn and Bacon.
Gladding, S. T. (1999). Group work: A counseling specialty. Upper Saddle
River, NJ: Prentice Hall, Inc.
Ivey, A. E., Pedersen, P. B. & Ivey. M.B. (2001), Intentional group counseling:
A microskills approach. Brooks Cole Publishing.
Counseling Sites
There are a number of counseling sites on the Internet. The following
reflects a few we have found interesting and valuable to group work using an
Afrocentric approach and facilitating the development of diversity competent
group work and ethical group work within a cultural context.
American Counseling Association
http://www.counseling.org
Association for Multicultural Counseling and Development
http://www.amcd-aca.org
AMCD Competencies
Association for Specialists in Group Work:
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•
Ethical Guidelines for Group Counselors .
•
Best Practice Guidelines. (http://www.asgw.educ.kent/diversity.htm)
•
Principles for Diversity Competent Group Workers
(http://www.asgw.educ.kent/diversity.htm).
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Ethics within a Cultural Context
• Group counselors are aware of their own values and assumptions and
how these apply in a multicultural context.
• Group counselors take steps to increase their awareness of ways
that their personal reactions to group members might inhibit the
group process; they monitor their countertransference. Through an
awareness of the impact of stereotyping and social discrimination
(biases due to age, disability, ethnicity, gender, race, religion, or
sexual orientation), group counselors recognize and respect
differences and guard the individual rights and personal dignity of
all group members.
• Group counselors are aware of the necessity to modify their
techniques to fit the unique needs of various cultural and ethnic
groups.
Reference: ASGW Code of Ethics and Standards of Practice
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Diversity Competencies
•
Awareness
•
Knowledge
•
Skills
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Basic Tenets of the
Afrocentric Approach to Group Work
1.
THEORETICAL ORIENTATION TO HEALING.
2.
A WORLDVIEW, PHILOSOPHICAL ORIENTATION, SET OF SOCIAL
STANDARDS, AND CODES OF CONDUCT REFLECTING CORE AFRICAN
VALUES.
3.
RELIES ON AFRICAN-CENTERED PSYCHOLOGY
•
the SPIRIT
•
the COLLECTIVE
•
COMMUNAL SELF-KNOWLEDGE
4.
PROVIDES A SET OF THERAPEUTIC TOOLS AND CULTURALLY
APPROPRIATE KNOWLEDGE TO DIAGNOSE WORLDVIEW AND
REALITY.
5.
HELPS GROUP MEMBERS IDENTIFY, APPRECIATE, AND EMPOWER
THEIR COLLECTIVE AND INDIVIDUAL STRENGTHS.
6.
MANDATES INTERVENTIONS THAT IDENTIFY AND PRESCRIBE
HELPING STRATEGIES VARIED IN
•
Lifestyles
•
Life Experiences
•
important (social, psychological, emotional, physical, and
spiritual) issues faced by multicultural and diverse group members
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GROUP COUNSELING: TWO WORLDVIEW PERSPECTIVES
AFROCENTRIC
WORLDVIEW
EUROCENTRIC
WORLDVIEW
PERSONAL FOUNDATION
GROUP-Individual concerns
impact on group
INDIVIDUAL- Individual needs and
concerns are the primary focus.
SELECT THEMATIC CULTURAL VALUES
Collectivism
Emphasis: Interdependence, collective
responsibility.
Communication
Individualism
Emphasis Independence, autonomy, and
individual responsibility.
Communication
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Emphasis: possible bi-lingual in standard
English and cultural/community
language.
Emphasis: standard English and with skill
its use defines intelligence.
Time
Emphasis: more relaxed and spontaneous
Time
Emphasis: adhere to rigidly.
History:
Emphasis: grounded in the "minority"
experience in the United States.
History
Emphasis: grounded in the European
experiences in the United States.
Past & Present orientation
Emphasis: past experiences impact
present reality
Future orientation
Emphasis: delayed gratification
accepted and often expected.
Power
Emphasis: personal existence and God's
titles valued and given to elders,
Power
Emphasis: ownership of God’s love; and
property; positions, titles, professionals,
etc.) and credentials highly valued.
REMEMBER
• NO ONE GROUP IS HOMOGENEOUS; YET THEMATIC CULTURAL VALUES
EXIST AND ARE EXCELLENT HELPING TOOLS.
• PEOPLE ARE MULTIDIMENSIONAL
Stages of the Afrocentric Approach to Group Work
STAGE
AFROCENTRIC
PRINCIPLE
FUNCTION OF
PRINCIPLE
Stage one:
Initial Stage
Umoja
Harmony and unity
Stage two:
Transition Stage
Ujima
Collective work and
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responsibility
Imani
Faith
Stage three:
Working Stage
Kujichagulia
Self determination, selfesteem, and empowerment
Stage four:
Termination Stage
Kuumba
Creativity and a new
reality
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Drumming:
A Celebration-"I Am Because We Are!"
I AM BECAUSE WE ARE
by
Linda Whittington-Clark and Sherlon Pack-Brown
We ponder about our beginning
Our purpose
Our love
Have we wondered far from our center
I AM BECAUSE WE ARE
Our spirits lift when we join
Our happiness grows knowing life is interconnected
I AM BECAUSE WE ARE
Knowing of our beginnings
Knowing from whence we came
Emerging from the womb
I AM BECAUSE WE ARE
Soaring, crying, laughing, loving, connecting
I AM BECAUSE WE ARE
Spirit, soul, mind & body
I AM BECAUSE WE ARE
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©Forthcoming
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I AM BECAUSE WE ARE! AN AFROCENTRIC APPROACH TO
GROUP WORK- A DIVERSITY COMPETENT MODEL
SCRIPT
Introduction to an Afrocentric Approach to Group Work
WOODROW:
Diversity competent group leaders abide by a set of ethical guidelines
that give directions for working with differences within a group setting.
Three statements from these principles follow:
First, group counselors are aware of their own values and assumptions
and how these apply in a multicultural context.
Second, group counselors take steps to increase their awareness of ways
that their personal reactions and feelings toward members might inhibit
the group process. Through an awareness of the impact of stereotyping
and social discrimination such as biases based on age, disability,
ethnicity, gender, race, religion, or sexual preference. Group counselors
recognize and respect differences and guide the individual rights and
personal dignity of all group members.
Third, group counselors are aware of the necessity to modify their
techniques and intervention to fit the unique and special needs of various
cultural and ethnic groups.
I am Max Parker; I’d like to begin with a few words of introduction about
the tape you are going to see. The ideas presented in this tape are an
outgrowth of our group therapy experiences with African Americans over
a period of time. Over time we observed three things about working with
African Americans in groups that are different from working with
members of the White majority.
First, they see or define themselves in relation to others. We notice that
their successes or failures are tied to the family or to the community.
And third, we notice and observe that their problems, needs or concerns
are intertwined with/or connected to significant others such as family,
friends, relatives and so forth. These observations, again over time,
parallel some of the African principles that we will be illustrating in this
video.
“I am because we are” is an Afrocentric approach to group work and is a
diversity competent model in which a collectivistic view of groups, of
counseling, is presented. In this video we offer a cultural centered view
30
of group that is built around African values such as unity (Umoja) and
collective responsibility (Ujima). The goal of group work is to facilitate
the development of both individual self-esteem and group pride.
I am because we are!
Diversity and multicultural issues such as race, ethnicity, and gender become
central themes around which groups develop. Group leaders then attempt to
balance the needs of individual members in the context of the group. The
Afrocentric approach to group work is built on a different cultural base than
most traditional groups are built. Most group theorists focus on helping
individuals find their places in the European American, individualistic, and in
a person centered view of the world.
You are about to see a demonstration of two opening exercises. The focus of each
group exercise is on the concept of self-illustrated from a Eurocentric worldview
and from an Afrocentric worldview.
You are about to see a demonstration where a group member is operating from a
Eurocentric worldview. The opening exercise is designed to provide an opportunity
for members to get to know each other, work on one to create the group and gain
confidence by starting small and working toward a larger group experience. The
concept of self as an individual to promote self-esteem and empowerment, which is
Kujichagulia.
“Self” as an Individual: Kujichagulia
BARBARA:
I’m Barb Cruz and I’m Mexican American. I grew up primarily in a
Mexican-American community. I still live in a primarily Mexican-American
community.
RALPH:
I’m Ralph Wineland and my cultural heritage I guess could be classified
as White European. My mother was of Polish descent. My
father was of German descent. I came from a family of seven brothers
and sisters.
WOODROW:
You have just seen a demonstration of group members operating from a
Eurocentric worldview where the self is perceived as an individual.
Individuals are getting to know one another and the group members are
growing individually.
WOODROW:
You are about to see a demonstration of group members operating
from an Afrocentric worldview. The opening exercise is designed
to provide an opportunity for members to interact with one
another, operate as a community, and emphasize the importance of
self in relation to others. In this concept, the self is a member of
31
a community with the responsibility to promote self-esteem and
empowerment, again Kujichagulia.
“Self-In-Relation”: Kujichagulia
SHERLON:
One way that we have found to be effective in terms of getting groups
to begin to bond, in addition to what we have just done, is to ask group
members to put together a puzzle. And so we’re going to ask you to do
that at this particular point in time. But, as you do it, I want you to pay
particular attention to yourself and the role that you’re playing in putting
this puzzle together as well as everybody else and their role that they
seem to be playing in getting this puzzle together.
Group Interaction: The Puzzle Exercise
SHERLON:
Theresa, would you share your experience of the puzzle and how you
think that might play out in your being a part of this group today?
THERESA:
…And so I think in group how it would relate is that I just put my own
self out there. And, you know, if I feel like I need strength or support,
you know, then I might sit back and listen and take on whatever I need to
take on. But for the most part, I just put myself out there because I
know that there is a task out there. It goes back to my work ethic, too. I
mean I have to give full accomplished. And so its not that I have to have
too many people be a part of who I am because I know who I am. But the
added support or the added encouragement helps me continue on when
I’m in a steep place that I don’t understand.
SHERLON
What I hear you say clearly is that what you will contribute to the group
is that you will help us stay on task. So that’s one of the gifts I see you
bringing to the group.
PEGGY
Well, for me _____ looking at the puzzle and how it affect this, I look at
the differences-the different colors, the different sizes, the different
images-and then I can look back and see how they would fit together and
how one compliments the other and, for me, that’s an important thing
because I think that celebrating differences is a wonderful thing. So I
think in a group, for me, being here and being able to get to know and to
talk to and share with people who all have different backgrounds and
different gifts is a nice thing, it adds to me.
LINDA:
…I am just really aware of how your mindset is to appreciate how things
fit together and even how the colors flow together. And I’m just curious,
where did you get those concepts from?
WOODROW:
You have just seen a demonstration of group members operating from an
Afrocentric worldview where self is perceived as an integral part of the
32
collective, operating in relation to others and adhering to the concept of
“I am because we are” and “we are therefore I am.”
Now that you have seen samples of both the Eurocentric and the Afrocentric
approaches to group counseling, answer the following process questions:
Please stop tape:
What similarities and differences do you see between the Eurocentric and
Afrocentric worldviews?
1.
2.
3.
4.
WOODROW:
What core qualities of the Eurocentric worldview did you observe?
What core qualities of the Afrocentric worldview did you observe?
What similarities and differences do you see between the
Eurocentric and the Afrocentric worldviews?
As a group facilitator, how would you address those differences
within the group?
Specific group orientations are being generated for group work with
members of varying cultural and racial backgrounds. “I am because we
are.” an Afrocentric approach to group work is important because it
outlines group stages and processes with ways to adapt traditional group
methods to oppressed people. Special feature of this video is that it is
designed to help group members, group counselors rather, seek and to
behave in an ethical and culturally intentioned manner. This video, which
is the first of a two part series, is a practical tool designed to foster the
development of diversity competent group workers, teaching therapist
and other mental health professionals including counselors, psychologists,
social workers in the use of an Afrocentric approach to group work.
In this video, the inner thoughts of group leaders as they plan and
prepare to offer an Afrocentric group to multicultural and diverse group
members will be revealed. The video is divided into three sections where
three questions are answered.
My colleagues will now discuss and process these questions.
Section I: Evolution of an Afrocentric Approach
to Group Counseling
LINDA:
Hi, I’m Linda Whittington-Clark. I’m a psychologist in private practice in
Toledo, Ohio.
33
SHERLON:
And I’m Sherlon Pack-Brown, I’m a counselor educator at Bowling Green
State University and graduate coordinator for the guidance and
counseling program.
LINDA:
Thank you Max. We will answer the question, “What do counselors need
to do to be diversity competent?” What I think we need to talk about is
our developing of the Images of Me. I think the best place to start is our
life experience with 16 years of doing work with African American
women.
That’s Not My Experience…
SHERLON:
Many women say that race and gender are two separate issues for
them. But that’s not my experience. I know that who I am includes
many dimensions. One dimension would be my age, my socioeconomic
status, my religion, my educational background and even my
lifestyle orientation.
LINDA:
Yet over and over again my race and gender contribute to my everyday
life experiences. Seems like they’re inseparable. From the moment I was
born to this present time my Blackness and my femaleness was my
complete life experience.
SHERLON:
Even as an adult,, that’s my realities too. I know that both race and
gender are influencing my life. I can copy better when I understand that
both race and my gender are influencing my life. I think more clearly. I
feel better about who I am; I understand how race and gender are
playing into how I’m experiencing life.
LINDA:
Yet sometimes I’m confused. What’s at play here, my gender, my race? It
really becomes an issue that I struggle with.
SHERLON:
And yet, I think both are important to us as Black women. I know that
when we worked with the Black women over the past 16 years we heard
over and over and over again how both race and gender played into their
lives. And even when we interact with each other, personally or
professionally, our bottom line is how race and gender are playing into our
lives. So that sort of served as an impetus for us to think differently
about how to do group work with African American women. What we
decided we would do then was identify an approach that’s going to affirm
both race and gender. And we decided that an Afrocentric approach to
group work might be that way.
LINDA:
When I look at you I see myself. The interfacing of race and gender.
You are about to see a demonstration of group members addressing their
racial and gender issues and how these identities impact on their
personal life experiences and worldview.
34
“That’s Not My Experience!”
(notice the interface of race and gender,
age and socioeconomics within a cultural context).
SHERLON:
…about ah, demands on men
RALPH:
Jay do you want to go first?
JAY:
About being a man, or…? Well, I guess I think like to start where I’m
coming from, like I’m not… I guess I’m not typical male, maybe it’s from
growing up with my mom while she raised me, because my dad passed
away when I was 10. So, I think I tend to have kind of a mix of feminine
and masculine qualities and I’m very much a nurturing person. I don’t
know if that would have mattered or not.
RALPH:
As I mentioned before my mother was a homemaker; she stayed
home. And my dad worked quite a lot of hours to provide for the
family. And so he didn’t have a lot of time to relate to the children
on a personal basis, so he never went to any of our sporting events,
anything at school he was always working. And I guess as I was
growing up, I looked at it as he would come home and give orders to
the boys and the girls on chores that needed to be done. And I
always looked upon it as he as infringing on my freedom. I should
be out running the streets instead of painting this house. You
know? I should be doing this instead of cutting the grass. But,
looking back on it, these were lessons that we needed to learn.
I raised my family and I went about my work in an individual type
manner. You know, I need to achieve this to bring in more money,
or I need to do this to better our quality of life. And it’s not until
just recent that the feminine side of me is starting to call out. And
you’re right. We all have a common part in us. I have suppressed
mine pretty good for 30 years. I can’t do it any longer. And it’s a
good thing because you need to acknowledge both sides in order to
understand yourself. And I think understanding yourself is
probably the greatest plateau that you can achieve. It’s not the
job. It’s not the money. It’s not the material things you acquire.
It’s getting to a point where you understand and accept yourself.
SHERLON:
If we put the label of race into this picture that we’re talking
about now, how is it changed? Or does it change at all?
35
MARGARET:
It wasn’t… I didn’t have any problems because my father, as I said,
he had businesses and was in the Colony, and he had gas... I mean
it wasn’t a gas station. He had a car wash business, what they call
reconditioning now. He was where the Colony was… He
reconditioned cars in the Colony and it used to be a Pure Oil gas
station. And then he also acquired another building on Central – I
think that’s Central where the old White Tower used to sit up on
the corner.
LINDA:
So economically you were at a different level?
MARGARET:
Right. Because we…
LINDA:
…and protected.
MARGARET:
And protected, because see, my father, see, we would go out there into
the Colony and where everyone else was in the Black community, I didn’t
even know there was a Black community. You know? I mean it just got
kind of… because we were at, in the Colony, and that’s where we played at
and went to the neighbors next door because everyone had a thing. They
said, Margaret, you talk different; you talk White. I said what do you
mean?
JAY:
Oh, I got that too -- growing up.
MARGARET:
Yeah, you know. Everyone is always throwing that up. You talk White.
What does it mean?
MARGARET:
I said I’m talking. I said if you know about English and you’ve been
taught how to speak… but then I think it’s a choice. It’s a choice on how
you wish to be.
THERESA:
I disagree. I don’t feel I have a choice of my dialect.
No, because it just happened for me and people will call my mom’s house
and say, are you raising a White girl? She’s like, no, that was Theresa.
So I don’t think that… I think that if there was a choice, I don’t think
that I would try to talk proper because I don’t understand correct
diction.
…it’s really just diction, I think it’s dialect – the way you form your
words. I think that, because it’s not just the English that you’re speaking
or how you phrase what you’re talking about, I think it’s how you portray
what you’re saying. And I don’t think it was a choice. I think it was my
36
environment that kind of influenced me to start to speak the way that I
speak. So I mean if there was a choice, I’m pretty sure that I would
have not made those choices in certain situations. Now I do feel like I
can go back and forth in, you know, slang … and stuff, but it’s not the
same in the sense of I have a choice on how I speak when I’m just
speaking normally. They still feel that it’s…
GROUP LEADERS DEBRIEF
SHERLON:
The following clip shows inner thoughts of group leaders debriefing and
making plans for their next group. They ponder the idea of “When I look
at you I see myself.”
SHERLON:
One thing I’ve noticed in the past few weeks is that Theresa and
Margaret seem to be connecting with each other, they seem to be pretty
comfortable with each other. Even though there are times when they
don’t quite seem to know that that connection is there, they do seem to
be pretty comfortable with each other. In fact, last week Theresa even
said to Margaret and implied to us that when she looks at us, she sees us
she sees herself, or when she looks at other Black women she sees
herself. I think we should talk about that a little bit as we prepare for
the next session cause that’s a pretty powerful statement for a group
member to make. That’s really powerful for Theresa, what do you think?
LINDA:
Well let’s look at page 5 in our book, let’s look at that table and let’s look
at the issues that we are talking about as it relates to working with
Margaret and Theresa. Table 1.1 talks about some of the issues that they
are wrestling with. You know, for example the emotional vitality. When
you are talking about African American females looking at relating to
each other on an emotional level, we are very comfortable with doing that
while other members in the group who are from different ethnic groups
may have some difficulty, As you can see from the European American
male, he shared that some of that emotional material is very controlled
and it demonstrates exactly what we’re talking about when Theresa is
addressing Margaret and being able to relate closely with her. And I
think it could seriously be a stumbling block if Theresa is trying to talk
with Ralph about emotional issues.
Emotions
(Notice the interplay of race, gender,
and age on the expression of emotions).
RALPH:
Yeah, keeps chipping away at me, that hard exterior, that everything has
to be under control everything has to be within focus. And life is telling
me that no, it doesn’t have to be that way; that if you open up your eyes,
you’re going to see a lot more than you ever imagined.
37
THERESA:
How do I react? I confront it. And not too many people, especially people
that are not in my particular…I mean if I went to our family of African
American whether it was a male or female, they would be able to accept
that confrontation. Whereas, when I go to maybe a European or other
different races, even Mexican, they feel intimidated.
BARBARA:
When you were talking about people defining who you are that was part
of that for a while….
SHERLON:
I had to question that.
BARBARA:
Oh, okay, I had to question that. But that was a peace that wasn’t
my experience and, you know, that’s okay.
SHERLON:
And I think its important too if Theresa looks at how she interacts with
Peggy as a European American woman. While that gender factor is there
and they connect with that gender factor, there is a racial reality and an
ethnic reality that differentiates how they approach emotions as women.
Women tend to be emotional by nature and yet how that’s played out
from a cultural perspective between Theresa and Peggy, Is a big
difference. Peggy is a little more controlled in her expression of
emotions. She values expressing emotions but she is a little more
controlled than Teresa IS.
PEGGY:
I think THAT it’s a big accomplishment. To raise a kid is a big
accomplishment. To raise two is wonderful. But, you know, I look at it
sometimes… my husband comes from that typical family, you know, he was
raised by a mom and dad who have been married for 47 years and they
paid for his college and they did all that stuff. You know, the regular?
And sometimes people look at you and they think less because you didn’t
have that, but I look at me and I think, wow, you know? Sometimes it just
never seemed you were going to get there. And then all of a sudden you
look back and you think, gee whiz, look at this. I’ve got a son who’s 23
and appreciates me. I’ve got a son who’s 14 and thinks that I’m one of
nicest people he knows. And I think that’s pretty cool.
LINDA:
And I’m sensing your tears too…even as you talk about it.
PEGGY:
Yes. And they’re incredible, absolutely overflowing. And so I guess, you
know, when you think about that overflowing, and then I think about that
spot when I was 16 and there was that big empty space, and now that’s
incredible to take from there. I mean I can still picture that apartment
that I lived in and I can feel that crevice underneath me waiting. You
know? And now to be here, it’s just like a miracle. It really is.
LINDA:
Kind of like the puzzle. Even though there’s bumps and there’s spaces,
your spaces at that time were wide. Now they’re very, very narrow.
38
THERESA:
Yes. It’s kind of complex, too. I just think that as an African American
woman, and just how my life it just kind of works out. It was just so
clear when we finished with the drumming. It’s like the outside world can
see our music or our playing together as chaotic, and it’s once you’re able
to tap into the foundations, like there was a level that, you know,
everybody tapped into even though someone might have been a little bit
more creative, you were able to tap into the main foundation. And then
once I was able to be then creative, because I know that I’m always
stepping out of my box of I guess what society thinks I am, I was able to
take that challenge. So it really doesn’t matter to me what other people
think as much as how I need to express who I am. And it goes on from a
foundation of a rhythm with inside myself that I’m able to play. And not
everybody can understand it, and it’s not for me to even always try to
explain it because sometimes I can’t explain it because like some of the
feelings that you’re probably feeling as you’re drumming – I mean for me
– I couldn’t explain it. I couldn’t sit here and explain it or voice it to you,
but it is something that I definitely feel and can experience and can
move from that, and understand that I can divide myself as an African
American woman from someone a little bit different, but in the same
sense, bringing them into my circle and try to help them benefit from
who I am and what I have to represent.
LINDA:
So emotionally you started getting in touch with some even emotions that
you don’t have words for?
And when ah Teresa and Margaret were talking, even the age difference
didn’t seem to matter. What they saw was their common bond of race.
EMOTIONS
Dialogue with Margaret, an African American woman who is seasoned
about how you define yourself and what you see your purpose as.
THERESA:
I define myself as educated, nurturing, ambitious, dedicated, and strong.
My purpose is to help people meet their goals. I guess. It’s not really
more of a reflection of me, but more or less a reflection of helping
someone else. And because of some of the struggles, I think it relates
back to some of the struggles that I had to go onto to get to this point.
You know what? To just piggy back to you, it’s hard for me to talk to
Margaret because right now I’m feeling like…She’s not the one I want to
hear this. It would be someone from a different culture that I would
want to express this to, so it’s hard because I’m feeling like we have a
connection but that’s not who I want to know who I am…
LINDA:
Yeah, cause you figure she probably already does, because of some
commonalties.
THERESA:
Yes, I think in a sense, just feel like she does not really need to hear it.
39
LINDA:
You’ve just seen a demonstration of the group dealing with issues of race
and gender. This demonstration shows how race and gender identities
interface and how they have similar yet different messages when you
factor in culture. You also saw how group leaders debriefed and prepared
for another group session.
Section II: Group Leadership
Ethics Within a Multicultural Context
SHERLON:
Section two of this video poses the question, How do group counselors
send the message of Afrocentricity; that is, healing from a broader
perspective to include social, cultural, and gender issues and life
realities? To answer this question, we look at two concepts. One ethics in
a multicultural context and two, three competency areas-Awareness,
Knowledge, and Skills. First you will observe a series of demonstrations
of group counselors operating from a culturally intentional and inclusive
perspective as they facilitate group sessions. Then you will observe
debriefing sessions where the counselors share their inner thoughts
about and their inner feelings about the group and make some decisions
about what to do the next time.
LINDA:
You’re about to see a demonstration of group members sharing personal
values and assumptions. And one group leader reacting to the group
member from the perspective of the leader, in her most empathic and
personal manner. The goal is to reflect similarities and differences in
assumptions and values and her co-therapist helping to bring the
diversity competence into perspective.
Values and Assumptions
Similarities and Differences
SHERLON:
And yet, while we are mellowing and that’s part of what the group work
was about, trying to grab onto another level of ourselves and being
comfortable with ourselves. There’s a whole world out there that doesn’t
necessarily treat our growth with favor. So I’m sort of wondering if a
man has a feminine part to him and acts on that feminine part, whether
he’s a younger a man or a more seasoned man, regardless of what stage in
life, what happens to him when he’s out there in the real world being that
man? What’s been your experience?
JAY:
Both qualities out in the world? I think for the most part it’s been good.
SHERLON:
Good?
40
JAY:
Yeah. No significant problems I’ve had with either. I think sometimes,
though, when I have experiences with talking to other men from my
background, ah they said, well, sometimes people think I’m gay. And ah
LINDA:
So they misread it.
JAY:
Yeah, just because you’re nice, or, you know, not…
LINDA:
…aggressive.
JAY:
Yeah, aggressive, macho.
PEGGY:
You know, I have to share. I raise John Michael until he was 6 and then I
got married and he had a dad again. But he has a little bit more of that
feminine side where he cares, but I had people all the way up, and they
wouldn’t say it directly to me, assume that he was gay. And now he’s out
in California and he is preparing to be married and people are surprised.
Oh, he has a girlfriend? Oh, he’s getting married? But they just
assumed because he was a gentler person that he was gay. They did.
SHERLON:
You’ve just seen a demonstration of group counselors working with a
group on values and assumptions. You are about to see the group
counselors debriefing after group and helping each other determine how
they are going to work differently with the group around ethical
principles the next time the group meets.
Group Leaders Debriefing
(Notice emphasis on ethics and helping)
SHERLON:
Remember last group session Linda when we were working on values and
you were working with Jay and how his gender and racial issues affect his
life? That’s what we need to begin to talk about, as we get ready to go
back to group with him next time.
LINDA:
We’re interested in looking at his personal perspective. And his
assumptions and the values he is operating from. They seem to be
different than what Teresa is experiencing even though they are of the
same cultural group. The gender issue is an important part of this.
SHERLON:
He seems to be talking a bit about how he has some feminine
characteristics in terms of his values and how that affects his life.
Sometimes people perceive him as being gay because he has that
feminine side of him at play and that though he didn’t actually say
-creates problems for him, he implied that it did. So that might be a
place we’d want to start working with him when we go back to look at
41
what problems, if any, are being created for him as he shares his
feminine side.
LINDA:
Well, he seems to be pretty comfortable though with that feminine side.
He explained how his father died when he was ten and how that left him
with being raised by his mom and he really likes that part of him and the
sensitivity that is shown by his feminine side.
SHERLON:
The naiveté there was, though he felt comfortable, he did admit that he
experiences difficulty in the real world that some people, some times
perceive that piece of him as gay.
LINDA:
While the assumptions aren’t necessarily offensive to him, they just are
inaccurate. So the assumption to be defined as something other than you
are because you happen to have a different worldview is the issue that,
ah, Jay is wrestling with.
SHERLON:
And yet it may be a good place for us to start for the next session. Just
to see how comfortable he really is with that. His assumptions, external
assumptions and how all of that comes into play in his life. And if there is
nothing there, if he’s truly comfortable with that, who are we as group
counselors trying to be culturally competent and intentional to push that
on him. We don’t have that right.
Group Counselors Modify Helping Techniques.
SHERLON:
That leads us into the third ethical principle that we are addressing in
this video. And that is that group counselors are aware of the necessity
to modify their techniques to fit the unique needs of the various cultures
and the various ethnic groups in their group work. So we may want to talk
a bit about what’s ours as we prepare to go back to group and help Jay
and others deal with external assumptions.
LINDA:
Definitely Jay is very comfortable with how he lives and moves in life,
and there’s really no need to change that, even though he does
experience the assumptions that could be connotated as negative.
SHERLON:
So part of what you’re saying is that you’re sensing some comfort in Jay.
And if he appears comfortable, that we don’t need to try and pull from
him some unnecessary or potential what we might believe to be unreal
expectations around his sexuality.
LINDA:
Right because that would be basically functioning out of our assumptions.
SHERLON:
So what we are going to do is really praise him, or stroke him for his
comfort.
42
LINDA:
You have just seen how group counselors operationalize ethics within a
cultural context. You are about to see group counselors, in a culturally
intentional and inclusive way, as they demonstrate cultural competencies
through awareness and knowledge. After group you will observe
counselors debriefing and sharing their inner thoughts as they prepare
to continue the culturally intentional and intensive group leadership.
Diversity Competence: Awareness and Knowledge
SHERLON:
Ethical group counselors are aware of the necessity to modify their
techniques to fit the unique needs of various cultural and ethnic groups.
But in order to do that effectively, they must be competent in at least
three areas. First, they are aware of personal attitudes, feelings and
behaviors toward people who are similar to them and toward people who
are different from them. Second they acquire cultural knowledge about
the cultural and the individual worldviews and life experiences of the
people that comprise their group. And third, they develop group
counseling skills that are consistent with the life experiences, the values,
the goals of the group members from their cultural as well as their
individual perspective. Following are a series of clips that actually reflect
the characteristics of group counselors operating within the first two
areas of diversity competence, awareness and knowledge.
LINDA:
You are about to see a demonstration of group counselors facilitating a
group session dealing with cultural and individual thoughts, feelings, and
behaviors about employment, job search, and job promotions. The
emphasis of the group counselors’ awareness of their personal attitudes
and feelings and behaviors toward the group members are similar to and
different from them. The counselors work to use their awareness to
modify their helping behavior to fit the needs of the cultural and ethnic
group members rather than meeting their own personal cultural needs.
BARBARA
As I’m sitting here listening, ah, maybe something that comes to
mind that’s a little more recent was, ah, when I had applied for a
job. Maybe it was more of a wakeup call to me to maybe listen to
what was happening at the time. I had applied for this job, ah, with
a certain position. It was the last day they were taking
applications. And, ah, that they had to be submitted, so I did and
this time I found out that, wow, they really threw a loop into the
whole process because they were already offering the position to
someone else. And ah, during my conversation with the person I
was interviewing with, the person said well Barb you already know
that we had been getting some pressure and we had been getting
some pressure to hire a Black male. Ah, that we really needed to
have some minority representation in this, you know, this
department. Ah, and on the other hand I am thinking and looking at
that department well yes there are no minority in this department
43
and that’s great that you are looking at that. But at the same time
feeling, hire the person that meets the qualifications, that’s going
to be the best person for the job. Whether it’s me, or a Black
male or another Hispanic female, whoever, but when I was told
that, I was floored. And then at the end of the interview the
person said to me well Barb, do whatever you have to do. Cause I
know you’re in the union. I mean I was taken surprised. I had no
idea that anything like that was going to be said to me. I didn’t
know I was going into this position, or to hire, to interview for the
position. I didn’t have that background information that they were
specifically looking for a minority--specifically a Black male for the
position. So I was just totally floored by ah, ah, so that was
difficult. I really had to go home after that and process that with
some people and what they all meant and, you know, if I really did
want the position. If I did want it, you know was there some
fighting or some steps that I was going to have to take to pursue
that?
LINDA:
Well that would have been, well what am I? Aren’t I Mexican
American. Let me check. Let me check, okay.
BARBARA:
Oh, definitely, definitely but it was when they were saying, you
know, that they were specifically looking for a Black male.
LINDA:
That reminds me of a time I went for a position, at an agency, it
was a social worker agency and I’m a psychologist. And I
interviewed with the associate director and she had mentioned
they had no African American or minority therapists and really are
committed to adding to their staff in that department. The next
day she calls me at home and she asks me, do you know of any
African American social workers? I’m like no! None unemployed.
She said oh, well I thought I could interview one or two for the
position . I’m like wow, that’s nuts! Called the applicant to ask her if
she has a friend to apply for her job. It just makes no sense.
SHERLON:
You’ve just seen a demonstration of a multicultural and diverse
group discussing employment issues including ethnicity, gender and
race. The group counselors have used helping skills that are really
more in line with the life experiences and the worldview of the
group members than of the group leaders. Let’s sit on a debriefing
session with the counselors as they help each other with awareness
of their personal values, their life experiences and the impact on
group work.
Group Leaders Debriefing
44
(Notice the on helping identify personal awareness)
SHERLON:
I’m concerned about and I need your help in understanding
whether or not this happened, and I think group counselors need to
interact with each other to get in touch with this reality. When
you’re working with people who have similar experiences to you,
when you as the group leader almost say either to the group
member or to yourself, when I look at you I see myself, it’s--have
to be real careful not to impose what I think that person needs to
do to deal with his/her issues. And there were times during the
group that I felt. For example, when we working with Barbara, I
wanted her to become much more emotionally vital in how she
addressed her issues and I need you to help me not impose that on
her when we go back to group next time. I need you to help me stay
in touch with her worldview and her values in terms of how she
emotes and how she shows her feelings.
LINDA:
Right, because she was not ready to move when you had mentioned
do you want to go further with that. And what I saw you do was,
you adjusted your approach and made another offer. Because group
is about change but you moved it into a level that is more
comfortable for Barb. And then she was willing to take you up on
your offer.
SHERLON:
Yeah, and that was hard for me to do and so I really had to work at
it so I need you to stay with me because I feel very invested in her
need to go on and show to people that she wants to tell, share her
pride about who she is, I want her to be able to do that with
confidence and yet I don’t want to push me on her because you
know I can come across pretty strong.
LINDA:
And to piggy back on what you’re saying, what I did was I invited
her once you made an offer that she was willing to accept, I invited
her to address each member in the group and she wasn’t ready for
that either. So we have to watch for those cues and you quickly got
in there and was able to work with what it was she was willing to
move on.
You have just seen a demonstration of group counselors debriefing
to assess and to ensure their effectiveness as culturally
competent group leaders.
SHERLON:
You are about to see a demonstration of group counselors
debriefing and assessing their knowledge about the cultural and
45
individual values, beliefs, life experiences and worldviews of the
multicultural and diverse members of their group.
Group Counselors Debriefing
(Notice their assessment of cultural knowledge
about the group members)
SHERLON:
Linda I think our last session was pretty good. We got most of the
members in the group talking about who they were as cultural
people and how that related to them as individuals and how all that
related to them in the dominant culture. In this case, the dominant
culture was basically the European American culture. I wonder
what your thoughts are about what you heard from, let’s say, Ralph
and Barbara and Theresa.
LINDA:
Well, I certainly heard Ralph talking about his evolutionary
process. And the evolutionary process of what kind of background
he came from. Really struggling with the realities and the
hurtfulness of that kind of thought pattern and beliefs. It seemed
as though it was throughout his whole family. And though he
resisted on some level, even though it was later in life that it
actually came to full circle, he resisted thinking that way and he
wanted to see himself open, he wanted to see himself as able to
reach across cultural lines.
SHERLON:
And you can see some real growth there. When I asked him about
his perspective of himself as a White male. At first he seemed to
struggle with that in terms of whether not he would share with
others freely. And at other times he said, yes if I were in another
setting, I would identify myself as a White male and talk about
how that is affecting myself. Even when he shared about that
interview, ah, and how that played out for him in terms of feeling
okay in the midst of all that.
LINDA:
And I also noticed that the other group members could and chose
to interact with him on that level because they valued his growth,
his willingness and interest in embracing some of the cultural
factors of other ethnic groups.
SHERLON:
Yeah, that was real exciting to see.
LINDA:
It sure was.
46
SHERLON:
And then my heart still goes back to Barbara. As she seems to be
struggling at some level with who she is as a Mexican American in a
world, a dominant culture that for whatever reasons. Well actually
she wasn’t talking so much about the dominant culture as she was
within her own culture and how she was feeling, so intensely, the
pain associated with the people who come from where she comes
from, expecting her to behave a particular way and not
appreciating or valuing who she is.
LINDA:
I felt myself suddenly become just like Barbara. Because I knew
exactly her pain and know that particularly in the African American
community there are differences made with skin color. And when
she said that and she felt the powerfulness of her emotions and
began to cry, my tears came too. My tears came for different
reasons than not being able to speak the language, but certainly
not being accepted within your own safe haven group.
SHERLON:
And she obviously felt that because she said that at some level she
really connected with you, which is why she accepted the invitation
to chose one person out of the group that she was going to interact
with. You were that person. So you all connected at some level. And
then she was able to move to another level afterwards when she
said, ah, I think she was sitting across from Theresa and felt more
comfortable to share herself with Theresa. So, I thought that was
very exciting in terms of her growth just in that short span of
time.
Section III: Diversity Competent Skill Development
LINDA:
This is section number three and the question is “How do group leaders
intentionally address multicultural and diversity issues within group
process and dynamics?” To answer this question, you will observe group
counselors building on an Afrocentric theory to promote diversity
competent skills used within a group setting. The emphasis is skill
development. This sets the stage for video two which demonstrates
moving from theory to practice by following a group from beginning to
end.
The Afrocentric Approach to Group Work
SHERLON:
The Afrocentric approach to group work empowers group members
and it does so by understanding and addressing the impact of
culture, of race, and ethnicity on life realities in a society that is
struggling with social and cultural issues. It promotes recognizing
and understanding cultural realities and it provides ideas for
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working more in line with the life experiences of multiple and
diverse cultural groups. And it does so within a group setting.
In order for this approach to be effective, group members need to
know who they are culturally and who they are individually. They
need to be aware of their cultural and their individual values and
how these impact their life and their life experiences. This
developmental process begins immediately and it underscores the
work of the group from the beginning of the group to the end. For
example, in group one, the following might occur.
LINDA:
I’m curious, I want to take it to the race piece though. You were
emancipated for a particular reason.
As an African American female. And Peggy was emancipated for another
reason -- as, would you say an Irish American?
PEGGY:
Yes, I would say that, you know, I most certainly lived in a poor
section of Los Angeles so I don’t know what you would… what a nice
label would be on that.
SHERLON:
…you self identified in the beginning as an Irish American, I
believe.
PEGGY:
That was the first generation. Yeah. We were the first group
born here. And so that, you know, you know, made us… we carried
that pretty proud.
LINDA:
So what’s the differences in coming up in that manner as it
pertains to race and how society maybe labeled you?
PEGGY:
I think that, ah, fairly or unfair – I was thinking before we put
people behind a sheet and, you know, you just hear their voice, you
draw a picture in your mind, and that might be a fairer picture than
what society has put in your mind because somebody looks a certain
way or dresses a certain way. And when I was young, people would
see me at school and think one thing, and I’m sure it was because,
you know, when they saw me they saw… I had freckles, I had
brown hair and blue eyes, and looked like a normal kid. Now I did
go to a school that was, ah, the majority was African American in
the school and the minority was White, but still it had a certain
label. I don’t think anybody expected me to go home by myself. I
don’t think that’s what was expected because I was White. They
made natural assumptions, ah, the assumption was that I came
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from a family, that I had a family, that I had a mom and dad to
watch over me. There were assumptions made because of what
they saw when I walked through the school door. And sometimes
that was comforting because it meant I didn’t have to answer
questions, but when I needed help it made it harder because it
meant you had to go through a whole world of explanation before
you could get to that help. So…
LINDA:
So some positive attributes were given to you?
PEGGY:
Yes.
LINDA:
…because of your race.
PEGGY:
Because of my race, right.
LINDA:
Helping related questions to cultural and individual values for group
counseling
Basic Tenets of the Afrocentric Approach to Group Work
A Theoretical Orientation to Healing
SHELRON:
There are six basic tenets of the Afrocentric approach to group
work. The first tenet is theoretical orientations to healing.
Set of Social Standards and
Codes of Conduct Reflecting Core Values
LINDA:
The second tenet is a worldview philosophical orientation set of
social standards and codes of conduct reflecting core African
values.
African-Centered Psychology of Spirit, Collective
and Communal Self Knowledge
SHERLON:
Tenet number three relies on African centered psychology, that is,
the spirit and that spirit permeates everything, so that everything
in the universe is interconnected. Second the collective, this is the
most salient element of existence. And finally, the communal self
knowledge is the key to mental health.
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Therapeutic Tools and Culturally Appropriate Knowledge
LINDA:
The fourth tenet provides a set of therapeutic tools and culturally
appropriate knowledge to diagnosis worldview and reality.
Identify, Appreciate, and Empower
(Collectively and Individually)
SHERLON:
Tenet number five strives to help group members identify,
appreciate, and empower their collective and their individual
strengths.
Interventions Varied in Lifestyles,
Life Experiences and Multicultural
and Diverse Issues
LINDA:
Tenet number six mandates interventions that identify and
prescribe helping strategies verified in such issues as lifestyles,
life experiences, and important issues faced by multicultural and
diverse group members.
Group Counseling: Two Worldview Perspectives
The Afrocentric Worldview
SHERLON
Group counseling. When we talk about group counseling from an
Afrocentric perspective, there are at least two worldview
perspectives that we need to take into consideration. One is the
Afrocentric worldview and the other is the Eurocentric worldview.
The personal foundation for these two perspectives would be, from
the Afrocentric perspective, the group. That is, individual concerns
and needs impact on the group. From the Eurocentric perspective,
the individual is the most important foundation or is the personal
foundation and that means that individual needs and concerns are
the primary focus for a group member.
The Afrocentric Worldview: Collectivism
Interdependence, Collective
Responsibility
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Selected thematic cultural values from the Afrocentric worldview,
collectivism. Now this emphasizes interdependence, a collective
responsibility.
The Eurocentric Worldview: Individualism
(Independence, Autonomy).
LINDA:
The Eurocentric worldview emphasizes individualism. This
independence, autonomy and individual responsibility.
The Afrocentric Worldview
LINDA
In the Afrocentric worldview, past and present orientation
emphasizes the here and now and more immediate gratification.
Future orientation is a more Eurocentric worldview where delayed
gratification is often acceptable and expected.
The Afrocentric worldview, power looks at personal existence and
God’s love. Value is given to elders such as professionals or other
people of an older status.
The Eurocentric Worldview
LINDA:
In the Eurocentric worldview, power is the ownership of goods and
property, positions and title.
No One Group Is Homogeneous and Cultural Values Exist
SHERLON:
One thing we would like you to remember about group counseling
and looking at two worldview perspectives is that no one group is
homogeneous and at the same time there are thematic cultural
values that exist. Group counselors need to remember that these
thematic cultural values are excellent helping tools.
The Afrocentric Approach to Group Work
A Stage Model
SHERLON:
OKAY, the following table has four columns to it and each column
addresses a piece of the Afrocentric approach to group work.
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Stage One-Umoja (Harmony and Unity)
SHERLON:
The first column addresses the stage, the second an Afrocentric
principle, the third a function of the principle and the fourth
column addresses a suggested technique.
STAGE ONE: We refer to stage one as the initial stage as do many
theorist around group work. In the Afrocentric model though the
principle operating is Umoja. The function of the principle is
harmony and unity. We have chosen to use the technique of a
puzzle to bring forth harmony and unity in the first stage of the
group process.
Stage Two-Ujima (Collective work
and Responsibility); Imani (Faith);
and Nia (Purpose and Direction)
LINDA:
STAGE TWO: The Afrocentric principle is Ujima and the function
of the principle is to demonstrate collective work and
responsibility. Also, in stage two, Imani, is the Afrocentric
principle. The function of this principle is to talk about faith and
the role of faith in the participant’s life. And the final element of
stage two is Nia. The function of this principle is purpose and
direction. We use the technique of drumming to demonstrate the
collective work and responsibility, faith and purpose.
Stage Three-Kujichagulia
(Self-determination and Empowerment)
SHERLON:
STAGE THREE: Commonly known as the working stage. And from
the Afrocentric principle is known as Kujichagulia. The function of
that principle is self-determination, self-esteem and
empowerment.
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Stage Four-Kuumba
(Creativity, New Reality)
LINDA:
STAGE FOUR: The final stage – the termination stage. The
Afrocentric principle here is Kuumba. The function of this principle
is creativity and a new reality.
END OF TAPE ONE
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CREDITS
Created by:
Sherlon P. Pack-Brown and Linda E. Whittington-Clark
with contributions
by Woodrow H. Parker
Featuring:
Theresa Braddy…..
Barbara Cruz
Margaret Stewart
Ralph Winehead
Jayant Thomas….
Peggy Scholl
Assistants:
Allison Brown-Smith
Scott Allen Brown
Tony Brown
Transcribers:
Sherry Haskins
Judy Maxey
Sherlon P. Pack-Brown
Ivorye Cheatham
Consultants:
Allen Ivey
Mary Ivey
Bruce Oldershaw
Elizabeth Robey
Music:
Marcus Whittington-Clark
Poem:
Linda E. Whittington-Clark
Sherlon P. Pack-Brown
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Drs. Whittington-Clark and Pack-Brown consulted with Mr. Jay Thomas to develop a component they
found to be essential to group vitality and cohesiveness. Drumming, music and poetry is blended into
the group therapy process to evoke a response necessary to enhance group interaction on a deeper
emotional level. The drumming component allows the viewer to be an active observant. Jay Thomas
brings the skill of teaching and involving participants in learning a new approach to processing
cognitive and emotional material. You will learn the basics of facilitating a drumming experience for
your group. Drumming and poetry have a profound effect on group participants.
Outline of A Drumming Celebration
1.
Ujima
Collective Work
2.
Imani
Faith and Purpose
3.
Nia
Responsibility
Process Questions
1.
What effect does drumming have on you?
2.
What instruments would you add?
3.
What did you notice about the group process?
4.
How would you mix poetry with drumming?
5.
What type of poetry can you use to evoke a designed effect?
6.
How is Ujima (collective work) expressed through the experience of
drumming?
7.
How does drumming and poetry impact the concepts of Imani (faith and
purpose) and Nia (responsibility)?
Classroom Strategies
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Carefully observe students as they begin to create their individual
approaches to drumming, poetry and the group process. Allow them to experiment
with active feed back from the class. Remain open to all possibilities as you build on
the concepts of Ujima, Imani and Nia.
Start with small steps. Begin with the lead drummer teaching simple
drumming techniques. As each person learns the technique, build the sounds (add
the drumming of others) one person at a time. The lead drummer can set the beat
and vary as needed.
Allow participants/students to drum for a while to experience the sensation
associated with drumming. Stop and process the feelings.
Discussion:
• How was that for you?
• What did you feel?
• What thoughts came to mind?
• How did the thoughts and feelings connect?
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