Reflections on critical consciousness...

I enjoy the exploration of the critical perspectives, including critical thinking, critical mass and critical consciousness. “Critical approach requires us to take a step back, examine presumptions and figure out who benefits from maintaining a particular problem” (Hardcastle & Powers, 2004) In Chapter 3 of “Community Practice”, the critical approach is used to examine the need of activist to “expose domination” and promote “emancipation” (p 66.) They point that one way that the goals of domination are achieved is through the labeling of the oppressed.

One example of this is the many ways in which indigenous cultural practices are over simplified or mislabeled. In “Mabel McKay: Weaving the Dream;” by Greg Sarris, he speaks to some of the perspectives relating to the Pomo healers and basket traditions. One lesson that I took from this was the word for “beautiful” and “art” does not exist in the Kashaya Pomo dialect, (i. e. beautiful basket) rather it is the “spirit” which is embedded within creation. It is in the thoughts and prayers of the weaver that is translated into the work of the weaver. Thus Pomo baskets are not works of art- rather works of prayerfulness. Yet the persistence of labeling Native baskets as “beautiful” works of “art” allows museums to maintain their collections and collectors to retain “their” collection, rather than return these living identities to the community where they could achieve the purpose of their creation.

I know that the return of my academic discourse to an exploration of indigenous issues must seem repetitive to many. However, it is part of my critical consciousness. Peggy McIntosh explores issues of white privilege in her article “White Privilege: Unpacking the Invisible Backpack” (1988). I am reminded of her work almost daily in the context of academia and in the broader field of social work practice. One of the ways that this occurs in is during the seemingly endless search for culturally specific practices to bring into social work application in this rural community with a wealth of Native communities.

I sat in class the other day listening, and interjecting, to a discussion of a relevant special topics course options for our cohort to engage in this coming spring. Two of the choices that were offered related to working within Native American communities. Mental Health services and practices within Native communities and Mind, Body and Spiritual awareness practices that are currently being used or may be appropriate to use within Native communities. It got heated. This is a perfectly natural outcome for a leaderless, non-facilitated large group discussion.

Community organizing work is Work. Community needs assessments need an agreed upon set of group centered guidelines to insure the safety of the participants. This class has been interesting reflection of the process of community organizing. I find that for me the most valuable set of tools to use in an evaluation process are those found in “Culturally Competent Evaluation in Indian Country” LaFrance(2004.) In this piece she cites the work of Christensen (2004), the “3 R’s; respect, relationship and reciprocity.” These sound so basic, but the reality is that without these three components present and fully recognizable by all members participating within the assessment process, it is inevitable that many will walk away from the process with a bitter taste in their mouths. They may even choose to remain removed from the process and the whole community will experience a loss of the perspective they bring.

Community work often requires the bringing together of those whom have experienced oppression and discrimination. It encourages all to find their voices after a life-time or perhaps after generation after generation of assimilation, termination or cultural genocide and appropriation. Community organizing requires a drawing forth of the power that lies within that community and within the individual members of that community. The purpose of creating a “safe” environment for the empowerment to occur within is to acknowledge that some may retreat in the face of conflict. The flip side of conflict is that it is may be the critical ingredient needed for critical mass to occur. A sudden loss of complacency may be the impotence needed to create the motivation needed to persevere toward achieving substantial change.

I am extremely grateful for the opportunities this community organizing class has afforded me. I see that I myself have participated in nonproductive community organizing traps, such as “logical fallacies”( Hardcastle & Powers, p. 211-212.) At this time I would like to say that for myself, I would be grateful for the opportunity to apologize if I have offended anyone. I would also like to renew my commitment to promoting positivity and expressing confidence in the community organizing process, both within our class and in the larger community in which I serve.