Tuesday, October 13, 2015

Collaboration and Social Change


by Selin Tekin, University of Massachusetts Lowell

 



Peace is an easy path to tread
Peace is where our fears are mislaid
Peace is a beginning to restore
…
Peace is a friendly open hand
Peace is a place to understand
…
Peace is an end to all hate
Peace is why we negotiate
Peace for all victims of war

excerpt from "Path of Peace" by Paul McCann

The term "fanatic" is often used to describe someone with an extreme point of view. While the shorter and benign form of this word, "fan," is commonly used to refer to sports enthusiasts, the word "fanatic" is often used in a derogatory manner to describe people who hold extreme religious views. However, while a person may appear to be a terrorist in the eyes of his enemy, they may also be heralded as a freedom fighter in the eyes of their supporters (Marimaa, 2011). Social scientists have long struggled with explaining why people stick to one ideology and are unable to tolerate critics of their ideas (Castels, 2010). Though conflicts are commonplace when people hold opposing views, social science research has shown that people with opposing viewpoints can put aside their differences to pursue a shared goal. I witnessed this firsthand only a few years ago.

Gezi Park, is a popular park for socializing that is located in one of the busiest districts of Istanbul, Turkey. In 2013, when municipal authorities attempted to redevelop the space into a shopping mall, citizens protested. The protest began peacefully; people would gather in the park to read or simply sit in silent protest. However, the government responded by sending the police to disperse the posters with force (Celik & Andic, 2013).One of the most interesting things about the Gezi Park protest was seeing that people from cultural groups come together as one to protest against the government action. Whether conservative or liberal, religious or atheist, or nationalist citizens, people from a range of backgrounds unified to protest the government's plan for the park.

The power of superordinate goals to bring people together is reminiscent of the classic Robber's Cave experiment by Sherif. In the first part of the study, Sherif created an intense rivalry between two groups (the "Rattlers" and the "Eagles") of boys at a summer camp by having them compete in a variety of games.  In the second part of the experiment, the researchers created a game which required the cooperative effort of both groups to succeed. Given their history of competing, the Rattlers and Eagles were reluctant to cooperate. However, they eventually learned that being opponents did not lead them to a solution (Sherif, 1958).

Many of the cultural and religious groups involved in the Gezi Park protests, had long histories of hostility toward one another. However, when faced with the prospect of losing Gezi Park, they were able to work together and leverage their "cold anger" (see Langhout, 2015) at municipal authorities for social action. Gezi Park remains a popular respite in downtown Istanbul.
#commpsych    

#occupygezi 

Selin Tekin is a graduate student in the Community Social Psychology program at the University of Massachusetts Lowell. She is currently enrolled in Dr. Christopher Allen's Introduction to Community Social Psychology course.

References

Castells, M. (2010). The Power of Identity (2nd ed.). West Sussex: Wiley-Blackwell Publication.

Celik, M., Andic, S. (2013).Prof. Dr. Ali Donmez ile Sosyal Psikoloji Uzerine… Nesne Dergisi, 1(1): 70-73.

Langhout, R. D. (2015). Consedering Community Social Psychology Competencies: A Love Letter To Budding Scholar-Activists Who Wonder if They Have What It Takes. American Journal of Community Psychology, (55),  269-273.

Marimaa, K. (2011). The Many Faces of Fanaticsm. ENDC Proceeding, (14), 29-32.

McCann, P. (2015). Path of peace. Retrieved from: http://www.poemhunter.com/poem/path-of-peace/

Sherif, M. (1958). Superordinate goals in the reduction of intergroup conflict. The American Journal of Sociology, 63(4), 349-356.

Thursday, October 8, 2015

Is Health Class Important for the Community?

by Mariah Bourne, University of Massachusetts Lowell


Image Credit: 


It has always been a goal of mine to become a high school health teacher. However, once I began working in the school system, I learned that my goal might be harder to attain than I realized. Recently, I was having a conversation with another teacher at a school where I work as a substitute. After answering the obligatory "chit-chat" questions (e.g. "How long have you been substitute teaching?," "Where do you go to college?", etc.) she asked about my professional aspirations. When I told her that I wanted to be a health teacher, I was met with a very quizzical look. I was surprised by her response because, until then, I had never thought of being a health teacher as an uncommon calling. What she said next stuck with me. "Health is a dying field," she said. 

I didn't pay her comment much attention until I started hearing similar statements from other teachers. Then, I really started to wonder: What does this mean for the future of young adults (and my own professional goals)?!? It just made no sense to me that a class that was meant for educating future adults on the importance of making healthy decisions was no longer viewed as being important. 

Restoring the reputation of health class is tricky; many don't see it as having the same relevance of more traditional subjects like English or math. However, I think that health class is one of the most important classes offered in grade schools. As Kelly's principle of succession (as cited in Scott & Wolfe, 2015) reminds us, the students in health classes today will grow up to become the community leaders of tomorrow. It makes good sense to educate and help empower children to make healthy lifestyle choices so they can be positive role models and contribute to building healthy communities.

Community psychologists can help repair the reputation of health classes by sharing the importance of prevention and strengths-based approaches to health and wellness. In addition, community psychologists can assist schools in developing and conducting needs and resource assessments to ensure that students are receiving health education that is tailored to their school and community contexts. Delivering health content that has clear connections to the lived experience of students will help generate excitement for new health classes curriculum that being taught the most recent and effective information. The potential benefits from a socio-culturally relevant health class could be life changing for students and have a lasting community impact. Let's reboot health class!


#commpsych
#healthrocks

Mariah Bourne is a graduate student in the Community Social Psychology program at the University of Massachusetts Lowell. She is currently enrolled in Dr. Christopher Allen's Introduction to Community Social Psychology course.

References

Scott, V.C. & Wolfe, S.M. (2015). Community Psychology: Foundations for Practice. Thousand Oaks, CA: Sage.

Tuesday, October 6, 2015

Living On Hope, Hoping For a Bright Future: Syria’s Children

by Tuğba Metinyurt, University of Massachusetts Lowell



Image Credit:
https://res.cloudinary.com/tremr/image/upload/dugn5ijc64amyiem3egp.jpg

“My adolescence, it was taken from me. I feel that I am in a different world, as if I am not living. Sometimes I wish we died before seeing what we saw. I wish we never came to this world and saw this.” 

These words belong to a 16-year-old refugee girl, who fled violence in her home country (Kashi, 2014). 

According to annual situation report by UNICEF, in November 2014, 10.9 million Syrians were displaced outside of Syria, including over 3.3 million refugees across Lebanon, Jordan, Iraq, Turkey and Egypt. More than half of the refugee population are children. (UNICEF, 2014a, p.1)  Syria’s children have witnessed too many violent and traumatic acts. Consequently, they are growing up with feelings of mistrust, betrayal, anger, displacement and uncertainty about their future. Children under the age of 18 are growing up in unsanitary conditions, in need of education, and in need of healthcare and psychological support. These children are at risk of becoming a “lost generation” and they need a sense of belonging in their new environment as well as basic humanitarian needs.

The recently published Bahcesehir Study of Syrian Refugee Children in Turkey (Ozer, Sirin, Oppedal, 2015) interviewed refugee children from Syria. According to this study, three in every four Syrian children had lost a loved one due to the bloody conflict; one in every three children had been hit, tortured or shot at in the course of the conflict. In addition, many people lost access to healthcare and are living in unsanitary conditions where the risk of disease is high. 2,000 schools have either been damaged by the fighting or become temporary shelters for displaced people, greatly disrupting Syrian education. (p. 20-25)

Community psychologists provide services for refugees and seek solutions to provide mental health and health care services, to enhance protective factors such as social support, to engage children and adolescents in preventing discrimination, violence, abuse, exclusion, prejudice and separation of children through educational programs. They also attempt to address the social and physical causes of psychological distress in refugees. 

Providing healthcare and education services is vital for protecting the host communities and the refugees. In doing this, they can prevent the built up anger that may threaten host communities in the near future. As Ozer and Sirin stated (2013), “…places like Afghanistan or Rwanda should remind us what happens when refugees are left to their own devices: camps, full of people who feel forgotten and, therefore, hopeless and angry, becomes recruitment grounds for child soldiers. This cycle carries the civil unrest across generations.” To avert this cycle, community psychologists can take an active role in creating a sense of belonging and helping refugees connect to their community. To achieve this goal, time banking can be used as a tool to develop links between refugees and host communities. Time banking is a reciprocity-based economic system where time, instead of money, serves as currency. Time banks allow communities to come together and trade services, connecting people, filling needs, and creating growth. “This program gives refugees and host communities the opportunity to earn time credits for voluntary work and to exchange these credits for the equivalent amount of time of someone else’s skills, serving to develop links between refugees and host communities.” (Webster & Robertson, 2007, p. 156). 

It is also promising that many non-profit organizations from around the world, such as UNICEF, USAID, and Save The Children are working together to save Syria’s children. UNICEF is lending a helping hand to these children and their families, providing psycho-social support as well as shelters, warm clothes and accessible education for children (UNICEF, 2014b). In addition to UNICEF, the USAID- No Lost Generation project helps provide psycho-social services through women's health centers, mobile clinics, and outreach workers to help Syrians deal with the stresses of conflict and displacement. It also leads parent support programs which focuses on helping mothers, fathers, and caretakers develop the skills to cope with stress and to provide protective care for their children (USAID, 2014). The Save The Children team is another organization that runs alternative learning programs and informal education in refugee camps and host communities, providing safe play areas and access to counseling for thousands of children across the region. They also launch back-to-school campaigns to encourage parents to enroll their children (Save The Children, 2014).

If you would like to learn more about the lives of Syrian refugees, I would recommend a short documentary called Syria’s Lost Generation, (Syria's Lost Generation).

#commpsych

Tuğba Metinyurt is a graduate student in the Community Social Psychology program at the University of Massachusetts Lowell. She is currently enrolled in Dr. Christopher Allen's Introduction to Community Social Psychology course.

References

Kashi, E. (Director). 2014 Syria’s Lost Generation: Directors Give Voice to War’s Young Refugees. Podcast retrieved from: http://talkingeyesmedia.org/syrias-lost-generation

Ozer, S., &, Sirin, S., (2013, April 30). Provide Education and Health Care for the Refugee Children in Syria, The New York Times. Retrieved from: http://www.nytimes.com/roomfordebate/2013/04/29/finding-solutions-for-syrias-growing-refugee-crisis/provide-education-and-health-care-for-the-refugee-children-in-syria 

Ozer, S.,  Sirin, S. & Oppedal, B. (2015). Bahcesehir Study of Syrian Refugee in Turkey. Retrieved from: http://www.fhi.no/dokumenter/4a7c5c4de3.pdf


UNICEF. (2014a).  Syria Crisis- 2014 Annual situation report, 1-5. Retrieved from: http://www.unicef.org/appeals/files/UNICEF_Syria__Annual_Regional_Crisis_Situation_Report_2014_.pdf

UNICEF. (2014b). Retrieved from: http://www.unicef.org/appeals/syrianrefugees.html


Webster, A., Robertson, M., (2007).  Can Community Psychology Meet the Needs of Refugees? The Psychologist, 20(3), 156-158. Retrieved from: http://thepsychologist.bps.org.uk/

Thursday, October 1, 2015

Theater: Entertainment and Then Some

On Tuesdays and Thursdays during the month of October, community psychology students will be contributing entries connecting their life experiences to the field of community psychology. 


by Jackie Marcoux, University of Massachusetts Lowell


The world has been viewing theater for hundreds of years.  It started with the Greeks and the goal of teaching their communities life lessons.  As the art form grew, goals shifted.  Theater became a mode of entertainment; a place to go for a few hours to forget about the poverty that awaited you back home in 1500’s England.  The goal of entertaining a crowd of people has continued into the present. 
Today, we still wish to be entertained when we sit down in the theater but we are also prepared for more.  We want to feel emotions and connect with characters who are different from ourselves.  This idea has been utilized by some artists as a mode of change within the world outside of theater.  I’m not exactly sure when the shift began but we are just starting to see its ripples.

For me, it began with the musical RENT.  RENT put a spotlight on the issue of HIV and AIDS in a way that had never before been done.  People were able to sing along with the songs and connect with these characters.  We may not be diagnosed and dying of AIDS in the early 1990’s but we can certainly imagine we are and realize how important the issue is.  A dialogue was started.

Then came Next to Normal, a musical about a family coping with a matriarch who has delusions of her dead son and is bipolar.  This show paved the way for a discussion about mental health issues and the toll they can take on a family.  There were conversations about whether or not people should be medicated in order to deal with the issue.  The children of these parents were also focused on and questions about whether or not it is healthy for them to live with a parent that has a diagnosed mental illness.  These questions and concerns didn’t just disappear when the show left Broadway.  Every time the show is performed around the country these questions get thought about by the communities that see the show. 


Deaf West's production of Spring Awakening


Currently on Broadway there are multiple shows continuing the idea of theater starting conversations and making impacts.  The play The Curious Incident of the Dog in the Nighttime speaks to autism.  The musical Fun Home deals with LGBT issues and suicide.  Matilda is a musical dealing with abusive adults.  Spring Awakening is a story of teens learning about sexuality in 1600’s Germany. 

On a recent trip to New York City I was able to see Spring Awakening.  In the current production of the show, originally staged by Deaf West based in California, the Deaf culture has been incorporated into the show’s storyline.  The entire production is done in American Sign Language and has selected certain characters as deaf.  This adds a new dimension to the show because not only is it discussing young people discovering their sexuality in a world that tried to hide them from it but it also deals with being a deaf person, particularly at that time in history.  It allows for conversations about sexuality, Deaf culture, and the ability to be inclusive of all people who want to go to the theater.

Community Psychology is all about working towards addressing issues of social justice but that can only happen if conversations about those issues are started.  Theater is no longer a vacuum where the viewer simply goes to be entertained.  Viewers are being forced to look at themselves and the world to find meaning in what they just watched.  In order to find meaning, those dialogues occur and people can begin to work toward fixing the issue.  Sure, some people will continue to go to the theater just to be entertained and to forget about the world for a little while.  It is my hope that more theater will be created that forces the viewer to think critically about an issue, promote action and activism, and create social change.


#commpsych
#theater

Jackie Marcoux is a graduate student in the Community Social Psychology program at the University of Massachusetts Lowell. She is currently enrolled in Dr. Christopher Allen's Introduction to Community Social Psychology course.

Wednesday, August 26, 2015

THEory into ACTion
A Bulletin of New Developments in Community Psychology Practice
August, 2015

Facilitating Engagement in Our Communities

Tabitha Underwood
Missouri Campus Compact, Missouri State University

Little Free Libraries are the product of a nonprofit organization aptly titled Little Free Library that seeks to provide everyone easy access to books. Their mission is “to promote literacy and the love of reading by building free book exchanges worldwide and to build a sense of community as we share skills, creativity and wisdom across generations”. Initially, the organization set out to exceed the number of libraries built by Carnegie (2,509) and has done so by leaps and bounds. A Little Free Library (LFL) is a small structure, typically placed in the front yard of a home or business, containing used books spanning a variety of genres and age groups. The idea is simple “Take a Book, Return a Book.” (see website for more information: http://littlefreelibrary.org/)

Little Free Libraries have the potential to (1) help community practitioners engage in their own communities and (2) to facilitate engagement in the communities within which practitioners work. As a community psychologist and practitioner, I have found Little Free Libraries as a way to engage with my community outside of the work environment. Many of us work within the realm of community engagement every day, helping others find their place and connection in the world. However, what do we do in our own neighborhoods? Does our own engagement as community psychologists stop when we leave the office? Little Free Libraries are an avenue for involvement within our neighborhoods, while also espousing the competencies and values of Community Psychology. They are also both an engagement and a literacy tool to be used by community practitioners to help others improve their communities and potentially improve educational outcomes through access to literacy. As John McKnight has stated, Little Free Libraries are an easy and accessible intervention because they do not require a lot of effort or resources (Aldrich, 2015).

Little Free Libraries (LFL) have a natural connection to many of the Community Psychology competencies as outlined by the Society for Community Research and Action. The following provides examples of these connections (SCRA, n.d.).

●      Sociocultural and Cross Cultural Competence: The LFL helps us to get to know other cultures through books. You can learn about others’ reading preferences and sometimes worldviews through what they take and leave from the library; however, this knowledge can really only be acquired by combining the library with actual discussion (either online or in person).

●      Community Inclusion and Partnership: LFLs are an easy way to include others in neighborhood initiatives. For the library to function, residents need to come together to supply the books and use the library. The library provides a passive way for residents to become involved. Anyone can take or leave a book without judgement or sometimes even notice.

●      Resource Development: The collaborative nature of this project requires you to involve the resources of others. This project often takes more than your own resources to be successful. You must rely on others to leave or donate books in order to keep a rotating, fresh supply for the avid readers in the neighborhood. Once they see a lack of turnover in books, what will keep them returning?

●      Program Development, Implementation, and Maintenance: This might be the simplest competency of all to practice. LFLs are programs in and of themselves. You can flex your program management muscles through the planning, building, placement, maintenance, and even evaluation of your own small library.

Little Free Libraries also help us live out one of our greatest values as community psychologists, that of building a sense of community. As we know, Sarason (1974) proposed that sense of community was the core to our field. Indeed, this is the entire focus of the Little Free Library initiative. It is a way for residents to get to know one another, grow a sense of belonging and connection, and rely on one another, even if only for reading material. The newly published Little Free Library Book (Aldrich, 2015) sheds light on this outcome. Stories of LFLs across the world show how they have helped neighbors get to know one another and develop a connection. The book outlines “Building Community” as an essential use of the libraries.

Little Free Libraries have great potential for our work as community practitioners, not only because of their inherent connection to community psychology principles and practices but because of their associated outcomes for the individuals and the communities in which we work. Through their exchange of resources (books), LFLs help neighbors connect, facilitate a love of reading, make books more accessible, serve as a common space and an anchor to other community activities, demonstrate creativity and innovation, and ultimately build social capital (Aldrich, 2015). They also have the opportunity to build neighborhood leadership. As Todd Bol, the founder of Little Free Library, says of library stewards, “they are the perfect concerned citizens, ready to pick up the charge, improve their neighborhoods, and ensure that all their neighbors read well and often” (Aldrich, 2015 p. 2)

Beyond being a tool in our community practice arsenal, I would argue that Little Free Libraries are also a way for community psychologists and community practitioners to engage with our own neighbors and practice what we preach. As we work day in and day out as practicing community psychologists, helping others to find their voice, work together to solve community problems, and improve quality of life, what do we do for our own personal growth and development within the realm of engagement? I propose that Little Free Libraries are one way that we can serve as role models of the principles of community psychology in our own life.  

This is what Little Free Libraries have done for me as a community practitioner. A few years ago, we purchased a house in a neighborhood that was just getting started with its organization. A group of interested residents were in the process of setting up a community watch, there were discussions of reopening a park that had been closed, and a neighbor had started to organize regular neighborhood gatherings. Community engagement is my passion and my work, but with an incredibly demanding schedule at work, I found it difficult to find the time, and quite frankly the energy to engage with my neighbors as fully as I wanted. However, the Little Free Library provided an answer. It was a resource I could provide my neighborhood and became a way to start conversations with my neighbors. Our house became know as the one with the little book exchange in front of it. When meeting new neighbors that was the only defining feature I needed to mention to explain where our house was positioned in the neighborhood.

Once we moved cross country and settled into our new home, it was time for the Little Free Library to once again work its magic and help me get to know my neighbors. As my husband and I worked to level a small patch of land in our yard and place the cinder blocks as a base, our neighbors took notice. Almost immediately our neighbor to the right came out to see what we were doing, which initiated a conversation. Another neighbor across the street brought over her toddler grandson to take a peek. In the evening when I return home from work I find people walking with their dogs and those pushing strollers searching for that next great read. I should mention that our neighborhood does contain other Little Free Libraries, so some people are accustomed to their presence and understand their purpose. However, our library has given us an opportunity to teach the occasional passerby about this common good. These interactions are not unique to our library. There are countless stories of this same phenomenon occurring in neighborhoods around the world (Aldrich, 2015).

In all, my Little Free Libraries have helped me to meet new people, provide a resource to my neighbors, generally observe neighborhood behaviors, and build my own sense of community. Through the two libraries that we have placed in our yards, I have witnessed first-hand what they can do for me as a practitioner and how practitioners working in other communities may help others utilize Little Free Libraries as an engagement tool. I don’t pretend to claim that Little Free Libraries will change the world, but they may in fact add to the quality of life of neighborhoods, help build relationships with neighbors, and provide a venue for you to live community psychology practice at home.

References:

Aldrich, M. (2015). Little free library book: Take a book, return a book. Coffee House Press.

Sarason, S. B. (1974). The psychological sense of community: Prospects for a community psychology. Jossey-Bass.

Society for Community Research and Action (n.d.). Competencies for community psychology practice. Retrieved from http://www.scra27.org/what-we-do/practice/18-competencies-community-psychology-practice/.


Friday, August 21, 2015

THEory into ACTion
A Bulletin of New Developments in Community Psychology Practice
July, 2015

Interview with Helen Louise Azzara, Creative Facilitator with a Master’s degree in Creativity Studies and PhD Candidate at Pacifica Graduate Institute

Libby Christenson, B.A. and Olya Glantsman, Ph.D.
Depaul University



FreeImages.com/Gerrit Prenger
“We do have this natural ability, through play and through expression, to change things” - Helen Louise Azzara

As a student in an advanced Community Psychology course at DePaul, I wanted to learn how to use creativity to help others, therefore, I searched online for information on community psychologists who use creativity in their work. My search led me to Helen Louise Azzara who is a creative facilitator, and is presently working on her dissertation exploring the value of creative arts in dementia care.  In the interview, Helen Louise shared her journey that led her to the field of community psychology and how she incorporates art and creativity in her work with communities.

While pursuing an acting career for nearly 20 years in New York City, she re-discovered her love of psychology and became a certified psychosynthesis practitioner (a transpersonal psychology). While completing her certification, she experienced the powerful effect the creative process has in helping people develop a greater understanding of self, their relationships and the world they live in. In 2001she founded The Heart of Creativity program, facilitating workshops throughout the New York metropolitan area.

In 2007 she earned a Masters of Science in Creative Studies from SUNY Buffalo State’s International Center for Studies in Creativity (ICSC), and is currently enrolled in a PhD program for Depth Psychology with emphasis in Community Psychology, Liberation Psychology and Ecopsychology at Pacifica Graduate Institute in Carpinteria, California.

Helen Louise had never heard of community psychology until attending Pacifica. During her three years of formal classes, her fieldwork projects involved working in community settings that focused on conducting creativity programs for older adults diagnosed with dementia.  It was while doing this work, she realized she has been a community psychologist all along “I was doing it, but I didn’t know I was doing it. I was very involved with the communities and teaching them various ways to handle stress or use conflict resolution,” says Azzara. 

At Pacifica, Helen Louise was able to focus on the concepts of well-being and learn more about community psychology as a field of study. “It has led me now to deepen my study of dementia, and how we as a society can provide better resources to help improve their  quality of life.  So I see myself more working in the field as a community psychologist rather than an ecopsychologists. However, I do think they are all interdependent on one another.”

Helen Louise has found that creativity studies seem to have an inherent connection to community psychology. When she started her work, using creativity as a forum to open dialogue and to manage stress, bringing it into community contexts was novel. She loves creativity workshops and using them with different groups—artists, social workers, health professionals, older adults, caretakers— there are a lot of different venues where creativity does link, where everyone comes together and solves problems more through self expression. Creative mediums using improvisation, poetry, painting, dance, theatre games, listening to music, and silent meditations are some of the ways in which can bring community together and deepen connections. Moreover, such workshops incorporate many community psychology values such as the strength-based approach, collaboration, and empowerment. According to Helen Louise the workshops promote self-awareness and collective efficacy towards addressing participants’ challenges and expressing everyone’s voices.

In conducting conflict resolution workshops with social workers, Helen Louise has been inspired by the work of Augusto Boal (c), the founder of Theatre of the Oppressed. She uses many of his improvisation techniques such as “sculpture” (using the body to create an image of an oppressive situation or emotion), theatre games, and role play to create a community-oriented space. According to Helen Louise, the workshops promote cohesion among group members who report feeling much more harmonious, more together, more open to listening and solving problems together. “It is a bridge that brings the community to a place of coexistence where we can hear, respect and value each other. And we are all there for the same reasons, for our own well-being, for our loved ones and beyond. To help people.”

Her fieldwork in an adult daycare allowed her to bring creativity and workshops to the center [for people with dementia]. “It was quite lovely to see everyone getting together and seeing the positive changes.” In addition, Helen Louise has lived in a small residential facility for eight days in the New England area to experience what it is like to live in an actual home for people with dementia. Now, she is looking forward to getting involved with the Alzheimer’sAssociation and volunteering with them in the near future. Her dissertation focuses on researching dementia care and she hopes to work with memory care communities of Santa Barbara.

Helen Louise’s involvement with communities allows her to participate and experience a sense of empathy among her clients and according to her, empathy is a big part of her work. Azzara comes from a depth psychological point of view, which means one has to look at his or her own unconscious patterns of behaviors, attitudes and biases.  According to Helen Louise empathy is not something that is revered in this country as much as it should be. To her, empathy promotes more understanding, kindness, caring and patience; we are able to see and hear the other and have respect for diversity.  This, to her, is especially important for community psychologists to whom empathy may also mean inclusion. As community psychologists, we should ask ourselves: “What are my strengths? What are my weaknesses? Who is benefiting from this work?” Who is making the decisions? “Am I able to make a positive impact?” Is my work ameliorative or is it transformative?  In other words, to borrow community psychologists’ Nelson and Prilleltensky’s concept, am I participating in placing a temporary band aide over a problem or situation, or does this work have the potential to create real change for individuals and within the community.

When Azzara reflects on one of the turning points of her career, she recalls a child that she worked with many years ago as a social worker. The child was a young girl about nine years old and she was not able to talk. At that point, Helen Louise had not yet explored creativity in her work, but decided to use it to let the client express herself. Through self-expression, Helen Louise empowered her to take more control of her own treatment, which included various types of artistic media such as art and dance. Over the course of three months, the client began to show progress and eventually started to sing and talk. It was a profound, life-changing experience that helped Helen Louise realize why creativity was powerful for healing. The transformations happen over and over again and this is why the work is always new and fresh. Someone is always affected. People can work together, understand differences and see the other and themselves. This interview sheds light on the possibilities of community transformation through art, creativity, and self-expression. Imagine the change that may occur throughout a community when community psychology practitioners begin to fully utilize strategies of creativity.