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Human service interactions in terms of macro systems-communities and organizations.

Describe the concept of personal, interpersonal, and political empowerment.

Empowerment is basically a process to assist people groups, families and communities, individuals, to use their strengths to overcome their challenges by using the tools and resources around them.

Personal empowerment refers to a person's ability of competence, strength and ability to affect change. It indicates a subjective state of mind, experiencing a sense of control and feeling competent within themselves. It is focused on ways to develop personal power and self efficacy.

Interpersonal empowerment refers to person's ability to influence others. It comes from two sources, first based on social status- race, class, gender, sex. Second power comes from learning new skills and securing new positions. It includes successful interactions with others and regards other people hold for us.

Political empowerment refers to person's relationship with political structures. It refers to the process of transferring resources, capabilities and positions to people who do not possess them. It stresses the goals of social action and social change and intends to transfer power to the society while maintaining the individuality.

Explain an individual's involvement in multiple social systems-micro, mezzo, and macro-at work in the environment.

Social work is divided into three categories: micro, mezzo, macro.

Macro level system is a large scale system that affects communities and systems. Individual's involvement at macro level may involve creating policy changes, planning, and implementation of social programs. Macro social work addresses issues involved in mezzo and micro systems.

Mezzo level includes an intermediary system like neighborhoods, institutions and smaller groups. It entails to bring people together who aren't as intimate as family members but benefit mutually from this social network. It deals with small to medium sized groups such as neighborhoods and schools like institutional and culture changes, managing social work organization, group therapies, self -help groups, neighborhood community associations.

Micro level means individual or his family and focuses on personal interaction either with an individual, coupe or family like clinical social interaction: interacting with a person at mental hospital, interacting with school teacher or student on drug addict issues or misbehavior, or case working one on one with a client with a homeless shelter. (Understanding Human Behavior in the Social Environment, Charles H. Zastrow, Karen Kay Kirst-Ashman, 2012, pg 33)

Discuss the macro system response to child maltreatment, sexual abuse, crime, and delinquency.

There are four types of child maltreatment like physical , emotional, sexual and child neglect done by parent, care giver or any other person who harms child's development. Child abuse can come in poor families because parent has low intelligence, insecurity, low self esteem, low maturity.

If anyone knows about child abuse, macro system has created ways to ensure child is protected like youth services, calling the school, allowing the child to spend time away from parent, calling the prevent hotline locally, calling help national child abuse hotline, calling RAIN(Rape, Abuse, Incest National Network), taking the child to local NGOs.

Macro system responses can be divided into three risks: mild, moderate, severe. If the case is mild, responses that are suggested are early intervention, family support, formal/informal services, parent education, housing assistance. If the case is moderate, suggested responses are appropriate formal services, coordinated family support, safety plans, and community support services. For severe cases, suggested responses are Intensive family preservation or reunification services, child removal, court-ordered services, foster care, adoption, criminal prosecution.

Compare and contrast the application of functionalism and interactionist theory to poverty.

In general both functionalism theory to poverty explains why social stratification (rankings of people based on wealth and social values); exists and endures. Interactionist theory on the other hand symbolizes the differences this stratification produces for interactions.

Functionalist perspective views society as an organism, as a system where all different parts of society need to be present and should be working together or else society will fail. Hence it says that poverty is needed to balance the society. Poverty is needed so that we can have rich people, it is a necessary part. It says poverty exists because it fulfills certain functions that are important to society like, poor people do the work that other people don't want to, the programs that help poor people provide jobs, poor purchase goods like old clothes, expired breads, that other people do not wish to purchase, poor provide jobs for people like doctors, teachers, who may not be competent enough to give services to wealthier people. Hence all these pose positive functions of poverty.

Interactionist perspective on the other hand says that society is possible because people interact with each other which gives a meaning to things based on these interactions and understanding of their daily lives. Unlike functionalist view, it doesn't explain why we have stratification but examines the difference that stratification makes in people's lifestyles and interactions. This theory says that poor people exist because they were never able to make sense of their world and might have not been able to see opportunity or were not with people who had a better life. Poverty exists because people who are in it saw other people struggle and never tried for more options since they didn't have the infrastructure to expand and get recognized.

Describe the role and responsibility of the human service worker in the macro environment.

Human service worker is a profession where people have strong desire and focus to improve people's lives. These people help poor and disturbed people with their issues, relationships and help them solve their personal and family problems. Some social workers help people with their disabilities or diseases, or unemployment, inadequate housing, domestic conflicts, family quarrels, child or women abuse. Or some social workers who run NGOs, or design system processes or policy development.

Child, family and school social workers proves assistance to improve their social and psychological functioning of children and families and academic functioning of children.

Some specialize in services for senior citizens by running support groups for the children of senior people, arranging housing long term care etc.

They also run employee assistance programs that helps employees to cope up with their jobs, job related pressures, or personal and professional problems that affects the quality of their work.

In schools, social workers help children to cope up with their studies, act as a link between parents, teachers and school so as to ensure right education is passed on to the children and address problems like misbehavior, early pregnancy, drug addicts etc.

Medical and public health social workers help people get right treatments at right time, and to cope up with people and families with terminal illnesses.

Social workers also give assistance in mental health and substance abuse like tobacco, alcohol, drugs etc, services include group therapy, social rehabilitation, crisis intervention etc.Other types are social work administrators, policymakers, activists, planners who develop policies, implement the plans to address various issues, raise money for the same and suggest legislative solutions.

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Solution-Human service interactions in terms of macro

I saw this quote on Facebook. I love how it really defines the concept of Self-Empowerment. It states that we should take charge of our life, not letting circumstances or other people control or define us.

Lets break down the word Self-Empowerment. The first word is Self. There are two aspects to our Selfone is our small self, composed of our surface thoughts, desires, and unique individuality. Then there is the BIG SELFthe deepest aspect of who we are, the silent universal level of our Being. This SELF is our infinite, unbounded, blissful, peaceful natureour source and essence. The small self is like individual waves on the ocean that are tossed about by the different winds that may come along. The BIG SELF is like the vast calm depths of the ocean, unmoved by any storms.

The next word in the phrase Self-Empowerment is empower. Power means the capacity to exercise control or authority and the ability to accomplish or guide.

Where is the deepest level of power? It is at the source of the power. The light is more powerful the closer we get to the bulb. The more we experience the source of our own powerthe BIG SELFthe more inner power we gain to be in control of our lives.

How do we become familiar with our Big Self? We can dive into our Big Selfour own powerby going beyond the surface level of the mind until we transcend the finest level of the thinking process and experience the pure silence of our Being. This state of pure transcendence can be easily experienced through the technique of Transcendental Meditation.

Research shows that profound physiological changes take place while we meditate, including a fourth major state of consciousness characterized by restful alertness. In this unique physiological state, the mind is completely calm and still, yet extremely alert. Over time, this coherence and order spills into daily activity.

People who meditate often remark that they become more in control of their lives and are less tossed about by outer circumstances. Even people from the most stress-ridden populations notice that at first when they practice TM, they become less reactive, and in time they start to feel that situations and circumstances are supporting them rather than always being against them. This is true Self-empowermentempowered within from the deepest level of our being.

There are many valuable organizations today working to help people, particularly young girls, become self-empowered through education. This is very important. However, to truly empower everyone everywhere we have to give them the experience of their deepest Selftheir own essential nature. When anchored to this level, they can live life without being a football to outer circumstances. They will have much more inner fortitude to live by choice, to make changes, to be motivated and to excel.

I love the phrase in the quote at the beginning of this post, I choose to listen to my inner voice. When we are calm and silent inside, its easier to hear and be guided by those quiet whispers within.

The third part of the phrase Self-empowerment is ment. Everyone is meant to be in the power of the SELF and be able to enjoy life to its maximum because the SELF is a state of all-powerful love, truth, and bliss. By empowering ourselves, we can effectively deal with challenging situations that may arise around us, and gain the ability to uplift and help our loved ones.

Lets all choose to be me and become truly self-empowered!

Health and Happiness,

Ann

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Self-Empowerment - Enlightenment is For Everyone

A Nine-Month Life Changing Journey ToUnburden Your Past And Connect You To Your True PurposeProgram starts April 8-10, 2016

The Power of Breath Institutes Empowerment Training is the core program of all of our offerings. Since 2001, the robust curriculum has continually evolved and improved to assure a true, life-transforming experience for every participant who attends. The program runs from April to December and focuses on empowering every individual utilizing mindfulness, conscious breathing and simple ceremony as the primary tools of self-realization. The program takes place in a rural setting, in Spofford, New Hampshire, which enables nature-based experiences as an integral part of the program.

What sets this program apart from other personal growth programs is its safe and comprehensive approach to healing body, mind, heart and spirit through processes and methods grounded in interpersonal neurobiology, somatic psychotherapy and wisdom traditions. We build a culture of safety and trust first, cultivate loving self-awareness, and then build personal skills and capacities that lead to deep healing and the ability to engage in a full and vibrant life.

On this solid foundation you can integrate your day-to-day experience more fully and easily, while being able to make the choices that fulfills your highest potential.

Designed from over 35 years of group work, the Empowerment process is a well-balanced blend of Somatic Breath Therapy, mindfulness, cognitive inquiry, group process, and ceremonies in the natural world to encourage the recovery of each participants true and loving nature. The nine-month period you spend with our staff will be skillful, intensive, interactive and experiential. It will challenge you into the fullest and highest expression of your Self, while fully supporting you throughout the process.

If you can relate to any of these questions, say YES to yourself and register now. Space is limited; we only accept 11 new participants each year.

Weekend I Welcome to the Power of Breath

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Weekend IV Remembering Your True Nature: Warm Water Breathing

Weekend V Going Beyond What You Think is Possible: Cold Water Breathing

Weekend VI Sacred Ceremony and Taking Refuge

Weekend VII Mindfulness and Choice, Forgiveness and Freedom

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Weekend IX Walking the Talk: Integration and Re-entry

Total investment: $3495 includes tuition, materials, lunches and snacks per weekend/event. Read the programagreements here. Tuition must be paid in full by April 8, 2016; we take Master Card, Visa, personal checks and cash. A $350 early registration discount is available if the entire tuition ($3145) is paid by February 15, 2016. A non-refundable deposit of $395 along with a short letter of Intent will secure your space in the training. This training will fill quickly! Makeyour deposit early to reserve your space. Weekends run Friday 6-10 pm, Sat/Sun 9 am 6 pm; 3-day retreats run 9 am to 6 pm each day.

2016 ET Dates:

April 8-10 (Friday 6 pm Sunday 6 pm)

April 29- May 1

June 3-5

July 7-9 (3-days: Thursday 9 am Saturday 6 pm)

August 5-7 (Friday 9 am Sunday 6 pm note: Friday is a full day)

Sept 9-11 (Friday 9 am Sunday 6 pm note: Friday is a full day)

October 7-9 (Friday 6 pm Sunday 6 pm)

November 4-6 (Friday 6 pm Sunday morning 10 am)

December 2-4 (Friday 6 pm Sunday 6 pm)

Application Process:

Please complete the program agreement hereand include:

Location and Accommodations:

All trainings are held in Southwestern NH at the Broadwing Breath Center, 45 Stones Mill Rd., Spofford, NH 03462. Indoor/outdoor camping style (bring your own bedding, sleeping bag, towels, etc.) is available for $15/night paid each training weekend. For motel/B & B accommodations, see listing on our website under Training Accommodations. For more information contact: Jeremy Youst, 603.363.4331 Jeremy@powerofbreath.com

Click below to hold your spotwith a $395 deposit:

Click below to payusing the prepay discount ($3195). Payment must be made in full by February 1, 2016 to be eligible for the discount.

For more information contact:Jeremy Youst, 603.363.4331 Jeremy@powerofbreath.com

Download Empowerment Training Program Agreement

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I had learned enough about Breathwork and its transformative forces to know this work would be beneficial for me. What I didnt realize was just how powerful and transformative this year would be The combination of facilitated breathwork sessions, dynamic and inspired leadership from Jeremy, support and challenge from an amazing staff, my tribe of like-minded, like-hearted, equally committed brothers and sisters, and ongoing support from Jeremy and the important people in my life, have all led to a very different me living in the world today. I am truly living my intention of being more authentic, and being free of my fear and my story about my painRachael Walter, 2013 ET graduate

Every month mysteriously revealed new information and awareness that surprised and delighted me. I distinctly remember ending each month saying, There is no way this month can be topped, and quite magically it was, and that which entered in the following month was amazing! Each month unveiled more lessons and surprises. Now I find myself here, looking back in awe. Its amazing-I never knew I had such a capacity for love-love for myself and love for others. I also have discovered a new level of joy! I never thought I could ever feel this happy.Its wonderful and I am humbly grateful. Beth White

I have entered the Truth of Me that is beyond all doubt. T. N., teacher.

I think the most valuable thing (and I am taking from this training) is this deep sense of self-love and the capacity to love my brothers and sisters in our group I am taking with me the Knowing that I have been truly seen, heard, loved, that I am lovable, that I am accepted fully all parts of me, that I am honored for who I am I would especially recommend you, Jeremy, for your presence, your experience, your skills as a spiritual midwife, facilitator, presenter, ritual master, jokester, your love and joyful embracing of life. And I would also speak to the depth of connection that gets nurtured within the context of skillful learning for thats the juicy part Elizabeth A.

. . . I love this work. I mean, sometimes it SUCKS it STINKS, big time Because in this you totally dive into the places you have always avoided have always run from. But the richness, the fullness of life, when you go into it, for all it contains, is so amazing. How in the world did I EVER live any other way? Wow. And it continues to deepen and become more enriched this life with breath. I Love all of it. All of it. Thats the key Cyndy K.

Today, I feel that I am aware of my true Self and purpose. Over the last nine months I have come to accept the inclinations, abilities and guidance that I have long hidden away and I have let go of the addictions that I hid behind The empowerment of Self (is) a journey that connects you to the Source. (It) is a journey that will push and tug and pull your soul to examine the true purpose of walking on this planet and help you to serve others Whether or not you become a Breath Facilitator, you will find your purpose and begin serving others as a part of your path/karma, and learn to find love in every moment Peter H.

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Empowerment Training - Power of Breath Institute

Lecture delivered for the course on Therapeutic Interventions at the Inter University Center, Dubrovnik, Croatia. 18 - 24 June 2006

The purpose of this lecture is to give an overview of the emerging strengths/empowerment perspective in social work. Space would not permit an in-depth analysis of this view on social work intervention, but the most distinguishing characteristics will be touched upon.

The focus on strengths and empowerment has gained considerable prominence over the last couple of decades (Cowger, 1994:262) and represents a major paradigm shift away from the problem-based approach that has been with social work for such a long time. Both approaches will have and keep its supporters for years to come, but the focus on strengths and empowerment has become too strong to be ignored. It constitutes a fascinating and refreshing way to look at clients and their circumstances and is characterized by its positive and optimistic view of people confronted by life's challenges.

Cowger and Snively (2002:106) see the purpose of social work as assisting people in their relationships to one another and with social institutions. For them, practice focuses on developing more positive and promising transactions between people and their environments. They regard the empowerment perspective as central to social work practice and see client strengths as providing the fuel and energy for that empowerment. Miley et al, (2004:91) express the relationship as follows: "strengths-oriented social work practice incorporates empowerment as both a concept and a process."

The first part of the paper will focus on the strengths perspective, while the second part will focus on empowerment as the process aspects of the strengths perspective. Its practice model components are listed below.

In order to understand and appreciate the contrasts between the strengths approach and the problem-based or deficit model, some of the assumptions of the problem-based model should be considered.

Saleebey (2001:3) makes it clear that social work and other professions have not been immune to the contagion of the disease- and disordered-based thinking. He explains that much of social work theory and practice has been developed around the supposition that clients become clients because they have deficits, problems, pathologies, and diseases; that they are in some way weak or flawed. Saleebey points out that more sophisticated terminology prevails today, and he very cynically declares that the metaphors and narratives that guide out thinking and acting which are often penpered over with more salutary language are sometimes negative constructions and fateful for those we are trying to help. Weick et al. (1989:351) agree with this by saying that attention "to people's inability to cope is a central expression of the prevailing perspectives on helping." They argue that approaches differ in the way the problem is defined, but that virtually all schools of therapeutic thought rest on the belief that people need help because they have a problem that in some way sets them aside from people who are thought not to have that problem. It is further explained (Weicks, et al. 1989: 350) that although social work has not been oblivious to the importance of recognizing individual strengths in practice encounters, "a subtle and elusive focus on individual or environmental deficits and personal or social problems remains in recent frameworks".

Cowger (1994:262) observes that much of the social work literature on practice with families "continues to use treatment, dysfunction, and therapy metaphors and ignores work on family strengths developed in other professions." DuBois and Miley (2005:26) also drive the point home stating that the "professional literature abounds with information on functional problems, maladaptation, victimization and powerlessness." They feel that it too often happens that professionals identify deficits, incompetencies, and maladaptive functioning and yet seem unable to notice clients' strengths.

Saleebey (2001:3) came to the conclusion that the words and terms associated with pathology expresses the following assumptions and consequences:

Several authors have documented their reservations about the problem-based approach. Weick et al. (2001:351) who coined the term strength perspective (Smith, 2006: 13) summarized their views about the focus on the problem and the process of defining it as follows:

Saleebey (2001:103) condenses his reservations about a focus on problems as follows:

However, Saleebey (1996: 297) introduces a balance by pointing out that practicing from a strengths perspective does not require social workers to ignore the real troubles that dog individuals and groups. He emphasizes that problems like schizophrenia, child abuse, pancreatic cancer and violence are real. He explains that in the lexicon of strengths it is as wrong to deny the possible as it is to deny the problem. The expression of the dark cloud with the silver lining is a good comparison as is the case of the glass that is half full. He further explains by pointing out that the strength perspective does not deny the grip and thrall of addictions and how they can morally and physically sink the spirit and possibility of any individual. It does, however, deny the overwhelming reign of psychopathology as civic, moral, and medical categorical imperative. It does deny that most people are victims of abuse or of their own rampant appetites. It denies that all people who face trauma and pain in their lives inevitably are wounded or incapacitated or become less than they might. A good example of this perhaps was illustrated by the hijacking experienced by one of my university's previous vice-chancellors. When it was suggested that he gets counseling sessions, he denied that it was necessary and he never needed it. His strengths have been his strong spirituality and belief in himself, and to this day he does not suffer any consequences from the event.

As a practice perspective (Sheafor, et al. 1996:51) the strengths approach takes a different look at the client, his problems and his environment, and it requires a different approach from social workers. This is also echoed when Miley et al. (2004:81) stress that practitioners need to reexamine their orientation to practice, their views of client systems and the issues clients represent if the strength perspective is to be applied. According to them(2004:81), the practice of the strengths perspective will prompt social workers to examine three transitions from problems to challenges, from pathology to strengths and from a preoccupation with the past to an orientation to the future.

The statement was made in the introduction that the strengths approach is a major paradigm shift away from the problem-based approach. Saleebey (2001:1) makes the serious charge that authors of many textbooks, educators and practitioners all regularly acknowledge the importance of the principle of building on client's strengths but that these are "...little more than professional cant." He then states his view very clearly and forcefully:

"The strengths perspective is a dramatic departure from conventional social work practice. Practicing from a strengths orientation means this - everything you do as a social worker will be predicated, in some way, on helping to discover and embellish, explore and exploit clients' strengths and resources in the service of assisting them to achieve their goals, realize their dreams, and shed the irons of their own inhibitions and misgivings, and society's domination."

Saleebet (2002:1) elaborates and explains that when social workers adopt the strength approach to practice, they can expect exciting changes in the character of their work and in the tenor of their relationships with their clients. According to him, (2002:1) practice from a strengths perspective demands a different way of seeing clients, their environments, and their current situations. It is thus a practice perspective radically different from the problem-focused approach and it will take time for social work practitioners to change their mindset - moving from the known to the unknown. He (2002:2) also points out to rapidly developing literature, inquiries and practice methods in a variety of fields that bear a striking similarity to the strengths perspective - developmental resilience, healing and wellness, solution-focused therapy, asset-based community development and narrative and story to name a view. Saleebey (2002:2) explains that these elaborations are a reaction to our culture's continued obsession and fascination with psychopathology, abnormality, and moral and interpersonal aberrations.

Saleebey (2002:xvii) in the preface of his book on this topic states that much still has to be done with respect to inquiry and the further development of concepts and principles as well as techniques.

Miley et al. (2004:81) state that to apply the strengths perspective practitioners need to reexamine their orientation to practice, their view of client systems, and the interpretations of the issues clients represent. The same authors (2004: 81) identify what they call three key transitions social workers has to examine in practicing the strengths perspective viz problems or challenges, pathology or strengths, as well as past and future. These transitions serve as important guidelines in the paradigm shifts strengths-focused social workers have to make. Viewing problems as challenges, turning points, or opportunities for growth shifts the perspective and clients. The word 'challenge' has a different meaning than problems and creates a more positive frame of mind in both the client and the social worker. The same applies to the word 'strengths' as opposed to 'pathology' and the word 'future' as opposed to 'past.'

The strengths perspective is to a large extent given its character by its principles and its language. This will be briefly discussed below.

4.1 THE PRINCIPLES OF THE STRENGTHS PERSPECTIVE

Saleebey (1999:16) points out that strengths-based approaches differ from pathology-based approaches in both their language and the principles that guide and direct practice. He (Saleebey: 2002:13) points out that the principles of the strengths perspective are still tentative and maturing and subject to revision and modulation. He lists the following principles:

4.2 THE LANGUAGE OF THE STRENGTHS PERSPECTIVE

The strengths perspective has some typical words associated with it, giving it its character and telling practitioners something about the meaning of its perspective. According to Saleebey, these words are essential and direct us to an appreciation of the assets of individuals, families and communities. Some of them are as follows:

Empowerment. It has already been stated that empowerment is regarded as incorporated in the strengths approach. According to Saleebey (2002:9), empowerment "indicates the intent to, and the process of, assisting individuals, groups, families and communities to discover and expend the resources and tools within and around them." Empowerment is thus a helping process to assist people to use their strengths to overcome their challenges.

Membership. Membership is an important experience in people's lives. Saleebey (2001:10) warns that to be without membership is to be alienated, to be at risk for marginalization and oppression. People need to be citizens, responsible and valued members of a community. The strengths orientation proceeds from the recognition that all of those whom we serve are, like ourselves, members of a species, entitled to the dignity, respect and responsibility that come with such membership. He explains that too often it happens that the people we help have either no place to be (or to be comfortable) or no sense of belonging. He elaborates by stating that the sigh of relief from those who come to be members and citizens and bask in the attendant rights, responsibilities, assurances, and securities, is the first breath of empowerment. Another meaning to membership is that people must often band together to make their voices heard, get their needs met, to redress inequities, and reach their dreams.

Resilience. Reader's Digest Universal Dictionary (1987:1303) defines resilience as "the ability to recover quickly from illness, change or misfortune." Saleebey (2001:11) reports that there is a growing body of inquiry and practice that believes that the rule in human affairs is that people do rebound from serious trouble, that individuals and communities do surmount and overcome serious and troubling adversity. He explains that it does not mean ignoring difficulties and traumatic life experiences and neither is it a discount of life's pains. Resilience is a process - the continuing growth and articulation of capacities, knowledge, insight, and virtues derived through meeting the demands and challenges of one's world, however chastening. The process he refers to is the process of interaction between the person and his environment and it can be explained by the ecosystems approach on which the strengths perspective rests.

Healing and Wholeness. According to Saleebey (2001:11) healing implies both wholeness as well as the inborn facility of the body and the mind to regenerate and resist when faced with disorder, disease and disruption. Healing also requires a beneficent relationship between the individual and the larger social and physical environment. The healing process thus requires a supportive relationship between the individual and his/her environment if healing must take place. Healing and self-regeneration are intrinsic life-support systems, always working, and, for most of us most of the time, on call. This implies that the body and psyche starts responding when faced with a threat or a challenge. In many cases the body and mind succeeds in restoring the balance, but often they need outside intervention.

Dialogue and Collaboration. In the human and social sciences it is an accepted and proven fact that humans need relationships to grow and develop. For that very reason they will always seek to connect with other people. People need these relationships for healing and recovery. As Saleebey (2001:12) expresses it "humans can only come into being through a creative and emergent relationship with others." He points out that there can be no discovery and testing of one's powers, no knowledge, no heightening of one's awareness and internal strengths without outside relationships. He (2001:12) views dialogue as an instrument of confirming the importance of others and the process through which the rifts between self, others and institution are healed. Dialogue can thus be seen as facilitating the transactions between the person and his/her environment. It creates the kind of atmosphere in which the person becomes willing to try out his or her potential and strengths. It creates a horizontal relationship establishing mutual trust and confidence between the involved people.

Saleebey (2001) differentiates dialogue from collaboration by pointing out that the latter has a more specific focus. It requires particular roles of the social worker because s/he becomes agent, consultant and stakeholder with the client in mutually-crafted projects. This also allocates a different role and status to the client, one where s/he does meaningful work to tackle his/her challenges. Miley, et al. (2004:126) stress the importance of partnership between the worker and the client if the strengths perspective is to be actualized and empowerment encouraged. This corresponds with the view of DuBois & Miley (2005:200) pointing out that empowerment "presumes active, collaborative roles for client-partners."

Suspension of Disbelief. Being constructivistic in nature, the strengths/empowerment perspective questions the belief in a concrete and objective reality (Dubois and Miley, 2005:30). This implies that the client's representation of reality cannot be regarded as invalid or inaccurate and that the perception of the worker is the correct one. The client knows his reality the best and the worker must deal with it in the way the client describes it. This means that the social worker needs to shelve his disbelief in order to explore the client's world. Saleebey (200:81) encapsulates the above by stating that we must give credence to the way clients experience and construct their social realities if we want to recognize the strengths in people and their situations. He warns against the imposition from our own versions of the world.

Critical factors and community. Saleebey also lists (1996:300) critical factors and community as part of the lexicon of strengths. By critical factors he refers to the variables that will affect how an individual or group will respond to a series of traumatic, even catastrophic situations. Critical factors include "risk factors" which enhance the likelihood of adaptive struggles and poorer developmental outcomes and "protective factors" - conditions that enhance the likelihood of rebound from trauma and stress. He adds what he calls "generative factors" which are remarkable and revelatory experiences that, taken together, dramatically increase learning, resource acquisition, and development, accentuating resilience and hardiness.

By community Saleebey means community in a positive sense - a community with qualities supporting its members, creating opportunities, having an abundance of support systems, having clear expectations for its members and providing the tools for meeting such expectations.

Just about anything assisting you in dealing with challenges in your life can be regarded as strengths, and this will vary from person to person. Because of this it will be difficult to draw up an exhaustive list of strengths but Saleebey (2001:84) observes that "some capacities, resources, and assets do commonly appear in any roster of strengths." He lists the following strengths which are mostly the results of human developmental processes:

What people have learned about themselves: This refers to life experiences through which people learn a lot during their efforts to cope and survive which is a need in all of us. People learn from their successes as well as their failures. Their behavior is strengthened by their successes and their failures prompt them to look for alternatives.

Personal qualities, traits and virtues that people possess. These may be anything - a sense of humor, caring, creativity, loyalty, insight, independence, spirituality, moral imagination, and patience. Saleebey points out that these qualities are sometimes forged in the fires of trauma and catastrophe, or they may be the products of living, the gifts of temperament, and the fruits of experience. Whatever the qualities might be, they will be the effects of developmental processes in the life of the person.

What people know about the world around them. People get to know about the world around them in different ways and the more they know, the better they will understand and the better informed they will be. So many sources of learning exist in the modern world, of which formal education and informal learning are two of the most important sources. Saleebey (2001:85) mentions the possibility that a person may have developed a skill at spotting incipient interpersonal conflict or at soothing others who are suffering. Perhaps life has given an individual the ability to care and tend for young children or elders, or it could be that a person could use an artistic medium to teach others about themselves.

The talents that people have can surprise us sometimes (as well as surprising the individual as some talents have laid dormant over the years.). At some stage in their lives, people may discover talents they thought they'd never have. Many whites in South Africa lost their jobs as the result of the application of the affirmative action policy and had to look elsewhere for something that would keep bread on the table. Many of them discovered that they were good businessmen and started very successful businesses.

Cultural personal stories and lore. Saleebey (2002: 86) points out that these are often profound sources of strengths, guidance, stability, comfort or transformation and are often overlooked, minimized, or distorted. He describes how the stories of women have been shrouded through domination, but when recounted and celebrated, how these stories are sources of profound strength and wisdom. The South African history books will recount the stories of the very important role women played after the second Anglo Boer War in the upliftment of the so-called Boerevolk when people were poor and demoralized. The first welfare organizations in South Africa were started by women groups. I think many countries' histories bear witness to the strengths that women manifested in times of trouble and hardships. Cultural stories, narratives and myths, accounts of origins, migrations, trauma and survival may provide sources of meaning and inspiration in times of difficulty or confusion. Modern South African history will give accounts of the courage and perseverance of black women in their struggle for political freedom.

The pride of people as a strength cannot be overlooked. It is however buried under an accumulation of blame, shame and labeling, but it is often there to be uncovered.

Cowger & Snively (2001:106) identify strengths-based assessments as a problem area in the strengths perspective. According to them a review of the social work literature on human behavior and the social environment reveals that the typical textbook now makes reference to the strengths perspective, although there is little theoretical or empirical content on this topic, yet to be found in the areas of social work assessment, practice and evaluation. Hepworth, et al., (2002:190) point out that changes in practice have lagged far behind the change in terms from diagnosis to assessment, for social workers persistence in formulating assessments that emphasize the pathology and dysfunction of clients - despite the time-honored social work platitude that social workers work with strengths and not with weaknesses. The authors (2002:190) then proceed by identifying the following three ramifications of the tendency of practitioners to focus on pathology:

A strengths-based assessment will be different from a problem-based assessment due to the nature of the approach. It will be an ecosystemic assessment to consider the context in which the client finds himself or herself. Saleebey (2001:108) draws attention to the growing body of social work practice literature that applies their strengths perspective to individual, family and community assessment.

Saleebey (2001:115-117) views the assessment process as unfolding in two stages or phases: a first component whereby the worker and client define the problem situation or clarify why the client has sought assistance, and the second component, which involves evaluating and giving meaning to those factors that impinge on the problem situation. The first component is a brief summary of the identified problem situation or challenge the client faces while the second component involves analyzing, evaluating and giving meaning to those factors that influence the problem situation. Saleebey (2001:113) stresses the multidimensionality of assessment by distinguishing between the internal and external strengths of the client. The internal strengths come from the client's interpersonal skills, motivation, emotional strengths, and ability to think clearly. The client's external strengths come from family networks, significant others, voluntary organizations, community groups, and public institutions all of which support and provide opportunities for clients to act on their own behalf and institutional services that have the potential to provide resources. Cowger and Snively (2001:118) also propose the use of the following diagram of Cowger as an assessment tool.

Source: Saleebey, 2001

The analysis by Hepworth, et al., (2002:193) of the above framework of Cowger made them come to the conclusion that it alerts us to the fact that a useful assessment is not limited to either deficits or strengths, and that the environmental dimension is important as well as the personal.

According to Miley, et al. (2004:242) social workers and clients assess resource systems to discover gold, not causes or reasons. They point out that resources are relative, identifiable only in context. This is a significant viewpoint which refers to the unique person-environment configuration of the particular client. Miley et al. (2004:243) with the unique realities of clients in mind draw attention to the fact that the actual ways in which clients interact with their social and physical environments determine what functions as resources to the clients. To complete an empowering assessment, the partners explore broadly for resources that may be present in the environment, in the interaction of clients with others, and even in other challenges that clients are facing. DuBois & Miley (2005) refers to competence clarification as part of assessment which means that the social worker should explore what the client is capable of doing. They (2005:209) quote Mallucio's guidelines for competence clarification that includes (1) clarifying the competence of the client system, including capabilities, strengths, resiliency , and resources; (2) clarifying the environment, including the availability of resources and supports, and the presence of barriers, risks and obstacles; and (3) clarifying the goodness-of-fit or balance between the requirements for and the actual availability of resources.

Hepworth et al. (2002:194) identified in the following list a number of strengths often manifested by clients in the first sessions.

Miley et al. (2004:250 - 258) list the following components arising from an ecosystems perspective on assessment:

Cowger & Snively (2001) propose the following guidelines for a strength assessment

Many of these guidelines apply to any assessment, but some are specifically related to a strengths assessment. What is significant is that several of these guidelines emphasize a focus on the reality of the client, and the view that there should be a dialogue and partnership between the client and the social worker.

I would now like to come back to focus on spirituality as a strength mainly as the result of neglect of this aspect by social workers and the underestimation of its value in supporting the functioning of client systems.

Articles on spirituality in social work journals have become a significant trend over the last two decades after being neglected for quite a long time. Canda (quoted in Saleebey, 2002:63) concurs by pointing out that recognition of spirituality as a source of strength for people facing serious life challenges is growing rapidly amongst social workers. Moore ( 2003: 558) observes that the absence of a discourse on the matter of spirituality is conspicuous and baffling, when it is considered how often social workers confront such issues on a practical basis, and even more so when we remember social work's historical roots in spiritually informed communities. Miley et al. (2004:256) quotes Gotterer as stating that although practitioners historically included spirituality as an important dimension of assessment, it was often considered superfluous to the secular domain of practice. It was however discovered that many clients' innermost thoughts and feelings are rooted in spiritual beliefs which, rather than being a separate issue, serve as the foundation for the seemingly mundane activities of everyday life. Canda (1988:238) also points out that despite "repeated calls for professionals to focus on spiritual issues in practice, researchers agree that this area has been neglected".

Zapf (2005:634) offers a laudable explanation for what he perceives as the reason for ignoring, neglecting and even discouraging spirituality by the mainstream professions. He suggests that as a profession seeking to improve its status as an evidence-based scientific discipline, social work may have avoided spiritual issues that could be perceived as unscientific or difficult to categorize and use in practice. He explains further and pointing out that in the Western helping professions, religious and spiritual factors have often been linked more to pathology and impediments rather than seen as strengths or resources in a client's situation. The very scope of spiritual practice and understanding can be threatening for practitioners seeking to demonstrate professional competence with intervention techniques that are under their control. To this the author wants to add that social workers who are not religious themselves may find it difficult to bring spirituality into their practice, especially if spirituality is confused with a particular religious belief system. Zapf (2005:634) then makes the observation that "in spite of these patterns from the history of social work, there is strong evidence in the recent literature of a renewed interest in spirituality and social work".

Hodge (2001: 204) states that spirituality and religion often are used interchangeably, but they are distinct, although overlapping concepts. He explains that religion flows from spirituality and expresses an internal, subjective reality, corporately, in particular institutionalized forms, rituals, beliefs and practices. Spirituality is defined by him as a relationship with God, or with whatever is held to be the Ultimate that fosters a sense of meaning, purpose and mission in life. In turn, this relationship produces fruit (such as altruism, love, or forgiveness) that has a discernable effect on an individual's relationship to self, nature, others, and the Ultimate.

Miley, et al. (2004:235) entertain the following views on spirituality: "Although specific beliefs and practices vary considerably, religious affiliation and spirituality have resources to offer. Affiliating with a community of faith provides a network of personal relationships and concrete support in times of need. Specifically, spiritual beliefs and practices strengthen the ability to withstand and transcend adversity and are virtual wellsprings for healing and resilience. Common beliefs, stories of the faith, holy days and ritual celebrations forge a sense of communal identity and purpose. Compassion, love and forgiveness - themes in most religions - contribute to personal and interpersonal healing. Commitment to a faith can initiate a sense of meaning, renewal and hope for the future. Religious commitment may encourage concerns for the welfare of others and, for some, foster a zeal for addressing injustices".

Hodge (2001:204) mentions that the most widely used spiritual assessment tools are quantitative measures but he points out that those quantitative measures have been criticized as being incongruent with social work values. The reason for this is that the "subjective, often intangible nature of human existence is not captured" (Hodges, 2001:204). He proposes the use of qualitative approaches in assessing spirituality because they "tend to be holistic, open-ended, individualistic, ideographic, and process oriented". He feels that as such they offer particular strengths in assessing clients' spirituality, where riches of information can be of particular importance. He offers an assessment framework consisting of an Initial Narrative Framework and an Interpretive Anthropological Framework, which is reproduced in full below.

Initial Narrative Framework

Interpretive Anthropological Framework

Source: Hodge, D. 2001.

As Hodge (2001:207) describes and as can be seen from the framework, the first section provides for three categories of questions incorporating increasing levels of personal revelation and allowing time for the therapist to establish trust and rapport before more intimate information is shared.

The Interpretive Anthropological Framework is a multidimensional framework for understanding the personal subjective reality of spirituality in client's lives. The questions are not sequential but are intended as guides to alert practitioners to the various components of each domain and to create an awareness of the potentiality of clients' spirituality (Hodge, 2001:208). According to Hodge (2001:209), the Interpretive Anthropological Framework is designed to evoke the following empirically-based strengths:

As far as assessment of spirituality is concerned, Hodge (2005:316) discusses five spirituality assessment methods viz spiritual histories, spiritual life maps, spiritual genograms, spiritual ecomaps and spiritual ecograms. Amongst these, only the first one is based verbally, while the others are all pictorial. representations. A spiritual history is analogous to conducting a family history. In the spiritual history approach two question sets from the framework above are used to guide the conversation. The Initial Narrative Framework is used to provide practitioners with some tools to help clients tell their stories, moving from childhood to the present. The Interpretive Anthropological Framework is designed to elicit spiritual information as clients relate their stories.

Spiritual life maps represent a diagrammatic alternative to spoken spiritual histories (Hodge, 2005:316). It is a pictorial delineation of a client's spiritual journey. Spiritual life maps are illustrated accounts of clients' relationship with God (or transcendence) over time - a map of their spiritual life. They tell us where the clients have come from, where they are now and where they are going.

Spiritual genograms provide social workers with a tangible graphic representation of spirituality across at least three generations (Hodge, 2005:319). They are blueprints of complex intergenerational spiritual interactions.

Spiritual ecomaps focus on clients' current spiritual relationships. They focus on the portion of clients' spiritual story that exists in present space (Hodge, 2005:320)

Spiritual ecograms are a combination of the assessment strengths of spiritual ecomaps and spiritual genograms. Ecograms tap information that exists in present space, much like a traditional spiritual ecomap, and they also access information that exists across time like a spiritual genogram (Hodge, 2005:321). These tools are exactly the same as the various diagrams picturing the different aspects of family life, but these are with a spiritual overlay and can be helpful in making the client aware of his spiritual world.

Although dealt with differently conceptually, strengths and empowerment cannot be separated in practice. The one without the other is impossible. Empowerment is the practice approach embedded in the strengths perspective and consists of a variety of techniques used by the social worker to stimulate strengths within the client and in his environment. Adams (2003: 8) defines empowerment as "the means by which individuals, groups and/or communities become able to take control of their circumstances and achieve their own goals , thereby being able to work towards helping themselves and others to maximize the quality of their lives."

Lee (1994: 13) uses the following definition of empowerment in his exposition of the concept:

"Empowerment is a process whereby the social worker engages in a set of activities with the client...that aim to reduce the powerlessness that has been created by negative evaluations based on membership of a stigmatized group. It involves identification of the power blocks that contribute to the problem as well as the development and implementation of specific strategies aimed at either the reduction of the effects from indirect power blocks or the reduction of the operation of direct power blocks."

Hepworth & Larsen (2002:438) define empowerment as "enabling groups or communities to gain or regain the capacity to interact with the environment in ways that enhance resources to meet their needs, contribute to their well-being and potential, give their life satisfaction, and provide control over their lives to the extent possible."

Of the three above definitions, the two latter ones seem to refer to groups and communities while the first one does not rule out the individual. Empowerment should include the individual because eventually it is the individual that is disempowered.

Miley et al. (2004:91) point out that oppression, discrimination, injustice, and experiences of powerlessness are the very circumstances that call for the application of empowerment-based social work practice. To address these issues of oppression, injustice, and powerlessness, strengths-oriented social work practice incorporates empowerment as both a concept and a process. According to Miley et al. (2004: 91) a pursuit of the goal of empowerment significantly affects the way social workers practice. It is first characterized by the application of an ecosystems perspective and a strengths orientation in practice. The fact that social workers apply the ecosystems perspective means that they consider client situations in context, search for client strengths and environmental resources, and describe needs in terms of transitionary challenges rather than fixed problems. It secondly means that social workers as generalists draw on skills for resolving many issues at many social system level, and respond to the connections between personal troubles and public issues.

Miley et al. (2004: 85) distinguishes between personal, interpersonal and socio-political dimensions of empowerment. Personal empowerment embodies a person's sense of competence, mastery, strength and ability to affect change while interpersonal empowerment refers to person's ability to influence others. According to Miley at al. interpersonal power comes from two sources. The first source of power is based on social status - for example power based on race, gender and class. The second is power achieved through learning new skills and securing new positions, which are key features of empowerment. The socio-political (structural) dimensions of empowerment involve person's relationships to social and political structures.

Empowerment is a political concept because it deals with power relationships but Adams (2003:8) explains that the political dimensions of the concept is not party political because "its activist tone transcends party politics" Cowger and Snively. Saleebey (2001:108) stresses that practice that recognizes issues of social and economic justice requires methods that explicitly deal with power and power relationships. This implies that empowerment strategies should be used to intervene in power relationships and should be effective in changing power positions.

Adams (2003:28) states that there is "no one agreed set of concepts and approaches to empowerment. The diversity of theories and models of empowerment reflects the lack of a single definition of the concept."

Lee (1994:300) regards the central processes of empowerment as developing a critical consciousness in the context of relationship through consciousness-raising and praxis: strengthening individual capacities, potentialities, and problem-solving skills; building group, collectivity and community; and taking action to change oppressive conditions. Basic helping processes and skills are divided into the following categories by Lee (1994:31):

Lee (1994) distinguishes between empowerment of individuals, groups, and communities. Lee (1994) and Miley et al. (2004:86) distinguish further between the personal, interpersonal and political layers of empowerment which will cut across the lives of individuals, groups and communities. For Miley et al. (2004:85) empowerment on the personal level refers to a subjective state of mind, feeling competent and experiencing a sense of control. They explain that people who experience personal power perceive themselves as competent. Competence is regarded as the ability of any human system to fulfill its function of taking care of itself, drawing resources from effective interaction with others, and contributing to the resource pool of the social and physical environment.

On the interpersonal level (Miley, et al., 2004:87) it refers to person's ability to influence others. Successful interventions with others and the regard others hold for us contribute to our sense of interpersonal empowerment. The social power of position, roles, communication skills, knowledge and appearance contribute to a person's feelings of interpersonal empowerment. Interpersonal power comes firstly from social status like race, gender and class, and secondly from learning new skills and securing new positions which are regarded as key features of empowerment.

The sociopolitical dimensions of empowerment (Miley, et al., 2004:88) refer to structural elements and involve person's relationships to social and political structures. It has to do with the fact that all human systems require an ongoing, expansive set of resource options to keep pace with constantly changing conditions. The more options, the more likely systems can manage their challenges. The fewer the options, the greater the vulnerability of systems.

Miley et al. (2004:311) provide one of the most comprehensive classifications of empowering strategies. They divide empowerment strategies into three categories viz the activation of resources, the creation of alliances and the expansion of opportunities. In each of these categories are a variety of techniques that could be used to achieve the goals of empowerment. Space does not allow the discussion of these strategies in detail, and only a summary of these strategies will be provided.

8.1 The activation of resources

Generalist Skills for Activating Resources

Maintaining Progress

Developing Power

Changing Perspectives

Managing Resources

Educating

Source: Miley, et al., 2004

8.2 The creation of alliances

Miley et al. (2004:343) emphasize the importance of social workers in creating and facilitating alliances for clients and themselves for the generation of resources for service delivery and the construction of supportive environments for practice. The strength of alliances is to be found in the establishing and improving of relationships and in mutual understandings between role-players in order to form a network of relationships which will empower the client systems. The following types of alliances are distinguished by them:

Client group alliances

Natural support alliances

Client-services alliances through case management

Organizational alliances

Professional support networks

The various alliances are presented by means of the diagram below.

Source: Miley, et al., 2004

Miley et al. (2004:344) stress that social work groups are vehicles for personal growth, skill development, and environmental change. Through group work, members may acquire new perspectives, be a support for one another, and also join forces for collective action.

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IUC Journal of Social Work Theory and Practice

This is a very high-powered book. Stressful thinking is wreaking havoc on the lives of so many in our fast-paced world. davidji offers a comprehensive course written in a language that you can grasp and apply immediately, all within the covers of one book. I loved it and am recommitted to in-the-moment destressifying.

Dr. Wayne W. Dyer, #1 New York Times best-selling author of I Can See Clearly Now

I love the genuineness and raw simplicity of davidjis powerful message. His style is inclusive and inviting rather than exclusive and elitist. Bottom line: I want to have an outlook on life just like davidji.

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davidji is a master teacher who illuminates a better way to be human by bringing bleeding-edge research to life and showing practical ways to change your mind-set about stress.

Shawn Achor, happiness researcher and New York Times best-selling author of The Happiness Advantage

davidjis fundamentally human approach gets at a simple truth: if we are happier, healthier, and more aware of our inner motivations, we will perform better in our jobs, be better parents or spouses, and be more present for our clients. This is true because, thanks to davidjis guidance, we have a better understanding of what peace of mind is and how to achieve it.

John W. Thiel, CEO, Merrill Lynch

davidji is a wonderful teacher who brings joy and awareness to the world.

Deepak Chopra, M.D.,New York Times best-selling author of The Future of God

davidji has written a powerful, practical, and inspiring manual to help us understand and radically transform our relationship to stress. Written with a brilliant blend of clarity, compassion, and wisdom, it enlightens the mind and uplifts the heart.I highlyrecommenddestressifyingas essential reading for anyone who wants to live a more peaceful and joyful life!

Dr. Barbara De Angelis,#1 New York Times best-selling authorof Soul Shifts

Im a huge fan and a lucky friend. I love being in davidjisgreat, robust, rich, delicious, deep, peaceful, funny, people- and animal-loving presence. Hes a wonderful teacher, anddestressifyingis a book we all need to read and embrace.

Kris Carr,New York Times best-selling author of the Crazy Sexy Cancer book series

davidji is a divine teacher and a soulful leader. In his book destressifying, he offers a practical guide to managing stress with grace. In a world where stress has become an epidemic, this book is a must-read. davidjis wisdom and tools will clear the blocks to the presence of peace we all long for.

Gabrielle Bernstein,New York Times best-selling author of Miracles Now

If Id read this book as a beginning meditator, Id have avoided a lot of false starts, perceptual errors, and backaches.Reading it now, many years into my own practice, I still found jewels that enriched and brightened my meditation and my life.davidji is a gentle, kind, patient, clever teacher whose words can help lighten your stress and facilitate your quest for greater wisdom.

Martha Beck,New York Times best-selling author of Finding Your Way in a Wild New World

davidji is an incomparable teacher. The depth and breadth of his wisdom is unsurpassed. With davidji, the Blue Courage team of police officerswho teachthousands of cops annuallyhave laughed, cried, learned, grown, and transformed. davidji has the solutions that protect those who protect us. Through davidji, hearts are healed, souls are inspired, spirits are ignited, and minds are expanded. Oh yesand lives are saved! In a modern world desperately in need of greater awareness and resilience, destressifyingis your must-read! Thank you, davidji!

Michael J. Nila, police commander (Ret.), Blue Courage founder and managing partner

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destressifying: The Real-World Guide to Personal Empowerment ...

Personal Empowerment Through Horses

Author: Kit Muellner, LICSW, EAGALA Certified and CEO of H.O.P.E. Ranch Bullying isnt just about schoolkids or athletes. Its rampant in many workplaces, no matter the industry. It is said that workplace bullying has become a national epidemic. In fact, the Workplace Bullying Institute, which has been around for 20 years, conducts studies on the []

Rain or Shine, the Saturday, October 7th Rendezvous & Carnival is on! This is no problem for us at the Ranch. We have a great big arena that can hold the carnival games, silent auction, animals, crafts and more! Get the kids out of the house and into the Arena for a fun day at []

H.O.P.E. Ranch is a is a beautiful 8-acre ranch in the hills southwest of Rochester, Minnesota/ We specializes in the diagnosis and treatment of mental and emotional problems through traditional psychotherapy methods and equine assisted psychotherapy. Our team of EAGALA Certified Psychotherapist Horse specialists and mental health counselors have years of experience and employ methods designed to deliver positive mental health outcomes.

H.O.P.E. Ranch not only helps individuals but also Corporate teams through retreats and exercises designed to improve how your organization functions. Get out of the conference room and onto H.O.P.E. Ranch for your next corporate retreat.

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Hope Ranch Personal Empowerment Through Horses

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Gua sha meaning scraping, is a traditional Chinese medical treatment in which the skin is scraped to produce light bruising. Practitioners believe gua sha releases unhealthy elements from injured areas and stimulates blood flow and healing. Gua sha is sometimes referred to as spooning or coining by English speakers.

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Beth Koehler, CPC | Personal Empowerment Life Coach ...

Author, Psychotherapist, Workshop Leader, Pianist

The message that runs through all of Charlottes books and workshops is that of empowermentto find your authentic voice, trust your internal wisdom, open yourself to new learning and understand yourself and others within a cultural context. Her 16-step Empowerment Model introduced in Many Roads, One Journey: Moving Beyond the Twelve Steps, offers a holistic, wellness approach for overcoming addiction, trauma and depression. It has been adopted throughout the Unites States and Canada.

Charlotte engages people in her books and workshops by intertwining psychology, feminism, sociology, Buddhism, Quaker teachings and other spiritual traditions. She is able to make complex ideas clear and easy to grasp. She presents material in a warm, compassionate, often humorous manner, involving the participants and making the materials at once personally accessible and applicable to everyday situations. Her books have been translated into 24 languages and have approximately 800,000 copies in print.

I wear the hat of psychotherapist, author, and teacher, but at my core, I am a peace and social justice activist. I believe the starting place for healing the planet is in our hearts and in the ways we practice respect, empathy, and understanding in all human relationships, including our relationship to ourselves. Ultimately our personal growth and empowerment are expressed through helping restore justice, peace and balance on the planet and coming to the deep awareness that we are one earth, one people.

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Charlotte Kasl

Get Off The Scale!

You are beautiful. Your beauty, just like your capacity for life, happiness, and success, is immeasurable. Day after day, countless people across the globe get on a scale in search of validation of beauty and social acceptance.

Get off the scale! I have yet to see a scale that can tell you how enchanting your eyes are. I have yet to see a scale that can show you how wonderful your hair looks when the sun shines its glorious rays on it. I have yet to see a scale that can thank you for your compassion, sense of humor, and contagious smile. Get off the scale because I have yet to see one that can admire you for your perseverance when challenged in life.

Its true, the scale can only give you a numerical reflection of your relationship with gravity. Thats it. It cannot measure beauty, talent, purpose, life force, possibility, strength, or love. Dont give the scale more power than it has earned. Take note of the number, then get off the scale and live your life. You are beautiful! Steve Maraboli, Life, the Truth, and Being Free

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Quotes About Self Empowerment (245 quotes) - Goodreads

MINNEAPOLIS Davis Powell works at Pomps Tire Service outside the Twin Cities, where he inspects and repairs tires. Overall, its a good job with good benefits, said Powell, 33, a two-year employee.

Powell has gone from being a penniless inmate in a Minnesota state prison four years ago to a $14-an-hour employee, plus benefits and ample overtime, a shared apartment, a car and a future.

Powell also represents an untapped national workforce of millions of formerly incarcerated people.

My crime came out of pride and low self-esteem, said Powell, who was released months early in 2013 for good behavior following a robbery conviction. Im not going back to prison.

Powell, while on probation, went through personal-empowerment and job-skills training provided by Twin Cities Rise, the 25-year-old nonprofit that helps unemployed and underemployed folks boost their technical and personal skills and advance in careers through jobs that range from office work to mechanics and bus drivers. While enrolled at Rise, Powell also worked a temp job that required a three-bus commute.

Empowerment training, which Rise teaches to business managers as well as former inmates, involves humility, decisionmaking, communication skills and owning your choices.

Empowerment motivated me, Powell said. Ive gained the skills. To listen and express myself professionally. I took the classes. I went from a low credit score to high credit (score). Despite my background, I felt I deserved a second chance. And I know if I do well, maybe other people and employers will see that. And it will help open the door for others.

One of my goals is to take a vacation. And I want to own a home one day.

Formerly incarcerated people, disproportionately lower-income people of color, have been a tough group to employ, even in a worker-hungry, low-unemployment rate economy. However, theres evidence that employers and society are starting to reconsider.

A groundbreaking report this summer by the American Civil Liberties Union and its Trone Private Sector and Education Advisory Council, provides a road map. Called Back to Business: How Hiring Formerly Incarcerated Jobseekers Benefits Your Company, the report has been embraced by the disparate likes of criminal justice reformers, including Google, Total Wine, the Ford Foundation, Open Society Foundation, Koch Industries, Walmart and others.

We have hired individuals with criminal records as employees for decades by getting to know them as candidates first and looking into their background only after they have received a conditional offer, Mark Holden, general counsel of Koch Industries, said in a prepared statement. These employees have been humble and diligent contributors, and we encourage other employers to think about hiring differently.

Seventy million Americans one in three adults have a criminal conviction, according to the report authors.

The ACLU report offers practical advice for employers looking to tap into this often overlooked talent pool, providing case studies, compliance recommendations and hiring advice.

The report stresses the importance of not simply creating entry-level positions, but also career pathways that start with prison education and training that continues along the employment ladder.

Large and small businesses alike can reap dividends by providing second-chance opportunities to returning citizens, said Janice Davis, vice president and general counsel of eWaste Tech Systems. Our experience has shown returning citizens to be as reliable, if not more reliable, than citizens without any criminal history.

CEO Tom Streitz and Jeff Williams, director of the Empowerment Institute at Twin Cities Rise, said the retention rate for their graduates who were formerly incarcerated is higher than average.

We have 80 percent retention for one year and 70 percent for two years, Streitz said. Thats double the national average of retention on a (entry-level) job. We not only provide a great employee, but one who will stick.

However, Williams said barriers persist, including concern that hiring former inmates will drive up insurance rates.

Its a myth that anyone who has committed a crime is a bad person who cannot change, he said.

CEO Thomas Adams of Better Futures Minnesota runs a social enterprise that has trained and employed 150 former incarcerates over the last three years. Better Futures generated $5 million in revenue from deconstructing houses, recycling and selling 70 tons of building materials that once were landfilled. Yet, the organization has yet to see a significant uptick in the pace of hiring since Minnesota law was changed to no longer require job applicants to check a box if they are a former prison inmate.

Adams said 70 percent of his trainees were in prison because of drug dependency or sales.

Sixty percent of the men we serve in Hennepin County without intervention go back to prison within six months, Adams said, referring to the Twin Cities-area county.

Better Futures employs a two-year model involving training, support and employment, including housing, personal health and mentor coaching.

When they leave us, in as little as eight months, they have a work history and certifications in forklift operation, construction safety, janitorial-custodial, hazardous-material removal, other certifications, he said.

Those jobs pay $16 to $18 an hour, but criminal convictions mean they usually have to start out in food service or light manufacturing, where pay is more like $10.50 an hour.

We try to keep them motivated that the change they recognize in themselves (will eventually be recognized and rewarded by employers). For us, success is even the guy who gets a full-time job making $11 or $12 an hour and who can pay the rent on time.

We want to help them not be dependent on somebody else or the correction system, but to be self-sufficient.

The fork ratings are based primarily on food quality and preparation, with service and atmosphere factored into the final decision. Reviews are based on one unsolicited, unannounced visit to the restaurant.

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A job after prison: Advocates make the case for an under-used workforce - WatertownDailyTimes.com