“I am a wind-swayed bridge, a crossroads inhabited by whirlwinds. Gloria, the facilitator, Gloria, the mediator, straddling the walls between abysses. “Your allegiance is to La Raza, the Chicano movement,” say the members of my race. “Your allegiance is to the Third World,” say my Black and Asian friends. “Your allegiance is to your gender, to women,” say the feminists. Then there’s my allegiance to the Gay movement, to the socialist revolution, to the New Age, to magic and the occult. And there’s my affinity to literature, to the world of the artist. What am I? A third world lesbian feminist with Marxist and mystic leanings. They would chop me up into little fragments and tag each piece with a label.”
“As I write I create a textual self which is different from the “me” who lives out in the world. But the textual self I create also changes the historical “me.” And so I’m kind of creating myself as I go along, mostly through the writing and the speaking. In order to do this I have to take myself apart and then put myself together. This is the Coyolxauhqui metaphor. It’s very painful, this dismemberment, burial, and then having to look for all the hidden parts of yourself that have been scattered about. When you constitute yourself, or when I reconstitute myself, it’s a different me that I reconstitute, and that’s where the transformative aspect come sin. But also it’s like tearing apart your inards, your entrails; it’s physically, emotionally, and psychologically painful.”
"In addition to inhibiting our ability to develop and implement innovative strategies for progressive social change, oppositional thinking erodes our alliances and communities. As the histories of numerous social movements have demonstrated, all too often oppositional politics fragment from within, damaging the individual and the group. These hostile, oppositional energies become poisonous when we direct them at one another, as we often do." - AnaLouise Keating
Now this really caught my attention because of some similiar ideas I've been thinking about for a while now..
Narrative ideas are often promoted with promise of respectful, collaborative, multistoried, non-colonizing practice. Yet, precisely through a promise not to colonize, Narrative Therapy can achieve a normalizing and colonizing re-invigoration of familiar and abusive social beliefs (Fisher, 2005, 2008). This complexity is particularly present within the DVI field, where the “problems” are largely predetermined through a singular analysis of “dominant masculinity” and “gender power” (Fisher, 2012).
It's that whole singular analysis thing..
As part of a 2-day Advanced Training presented in partnership by Southern California Counseling Center
and the Association of Batterers Intervention Programs, renowned
Canadian Narrative Therapist Art Fisher, who focuses on community
conversations about violence, returns to Los Angeles. He will be here all day on Friday, March 22, at a location to be determined soon. For all the details contact the SCCC. I hope to see you there. Some more info:
In Art Fisher’s work in the DVI sector, which includes a wealth of on-going, front-line practice experience in the field, together with youths, adults, and diverse families, he has become passionate about several issues, including:
• Citizen-Focused practice that investigates all operations of social power, including our own • Trauma-Informed responses to violence • Transdisciplinary collaboration among workers, youths, adults and families • Imbedded “Intervention”, situated within an intensively Preventative, Community Practice Framework
Using examples from Art’s work as well as the work of participants, the workshop will offer collaborative, large group and small group practice explorations, around translating these issues into everyday practice, within assessment, consulting conversations, team work, peer supervision, community conversations, and anti-violence education. The ongoing translation of these issues into practice within the non-profit Art Fisher directs www.alternativesinstitute.com has significantly reduced stigma, and generated statistical shifts in the past thirteen years from 1% voluntary community DVI participation to 60- 70% voluntary participation, and from annual rates of 30 referrals to 370-400 referrals.
In recent decades, both postmodern and feminist perspectives have
had a significant impact on the family therapy field (Moules, 2000; Osmond & Thorne, 1993; Sanders, 1998). These two broad philosophical
positions have engendered an intriguing set of challenges and opportunities for proponents of both ideologies. On the one hand, the assumptions embedded within these positions overlap and support each other in
combating the patriarchal, hierarchical, oppressive modes of thinking
about and working with families. On the other hand, they have also
taken divergent, sometimes antagonistic, paths. For example, the feminist agenda propagates an activist clinical stance on issues related to
gender, whereas postmodernists caution about the relativity of our
so-called “Truths” and the potentially adverse impact of imposing our
values on clients.
It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression. - bell hooks