I've been watching the occupy Wall Street gatherings recently and have been reflecting on my own political leanings. As a former punk rocker who lived by the motto "never trust a hippie" I have always tended to view these kind of movements as suspect, or as the Who would say,“Here’s to the new boss, same as the old boss.” I mean, the hippies sold out eventually right?
This weekend I found myself wandering into a used book store. I purchased two books, both with politics in the title. The first The Politics of Therapy by Seymour Halleck and the second R.D. Laing's The Politics of the Family. I started reading Hallecks' The Politics of Therapy this weekend and have found myself captivated. Written in 1971 during a time of much political upheaval, Halleck argues that any psychiatric intervention, even when treating a voluntary person, will have an impact on the distribution of power within the various social systems in which the person travels. Who knew that someone was writing about power operations in therapy in the U.S. that long ago? And I thought it all began with narrative practice.
I'm still early in the book but Halleck did introduce me to the Radical Therapist, a journal that emerged in the early 1970s. I have had fun learning about this journal and the Radical Therapy collective which can still be found in northern California alive and well.
Politics are in the air, I have been doing lots of reading and reflecting. I'm not sure where I sit with this new movement gaining traction in the U.S., but I have found myself recently with a few good ideas for signs.
The following is part of the Radical Therapist Manifesto (written 1971). Good stuff:
Therapy today has become a commodity, a means of social control. We reject such an approach to people's distress. we reject the pleasant careers with which the system rewards its adherents. The social system must change and we will be workers toward such change. But to be true instruments of change, therapy and therapists must be liberated from their own forms of oppression. Nor is it enough to pursue a medical model and try and develop popular programs to 'treat the masses.' Therapists must understand their place in the changing social and political reality; thus therapy must become politically aware. No therapist, no person, can claim detachment from social contact. Each human act is a social act and moral statement: a political fact. It then becomes important which values we hold and which of them comes first. This awareness must structure all radical therapy today; for liberation from within has to be accompanied by liberation from with out.
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