Community-based accompaniment &amp; social work—A complementary approach to social action

Wilkinson, Meredith T.; D’Angelo, Karen

doi:10.1080/10705422.2019.1616641

Cited by 32 publications

(6 citation statements)

References 25 publications

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“…Rwandans also drew on the cultural concept of patience, forbearance or endurance contained in the verb kwihangana (to bear up under) (Burnet, 1 By social accompaniment, I am referring to a local, cultural practice and not accompaniment in social work (Wilkinson and D'Angelo, 2019), pedagogy or international activism (Koopman, 2011). These sociocultural resources for coping with the genocide and its aftermath, as well as the everyday practices of muddling through terrible situations, fit well with a contextualised resilience model of recovery.…”

Section: Everyday Practices Of Coping As Resilience and Adaptive Peacebuildingmentioning

confidence: 95%

Transitional Justice as Interruption: Adaptive Peacebuilding and Resilience in Rwanda

Burnet¹

2021

Resilience, Adaptive Peacebuilding and Transitional Justice

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Section: Everyday Practices Of Coping As Resilience and Adaptive Peacebuildingmentioning

confidence: 95%

Transitional Justice as Interruption: Adaptive Peacebuilding and Resilience in Rwanda

Burnet¹

2021

Resilience, Adaptive Peacebuilding and Transitional Justice

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“…The National Social Work Association (NASW) Standards of Cultural Competence (National Association of Social Workers, 2015) have incorporated intersectionality, organization and systemic oppression, and power disparity in the conceptualization of cultural competence. Several scholars recently proposed this integrated approach in addressing culture, diversity, and systemic oppression in both micro and macro interactions such as, cultural humility (Abe, 2020), cultural attunement (Jackson & Samuels, 2011), narrative justice (McKenzie-Mohr & Lafrance, 2017), accompaniment (Wilkinson & D’Angelo, 2019), critical clinical practice (Brown, 2020), socially just and culturally competent practice (Lee et al, in press), and critical cross-cultural social work practice (Azzopardi, 2020). Therefore, the original construct of broaching with a focus on “REC concerns that may impact the client’s presenting concerns” (Day-Vines et al, 2020, p. 107) needs to be expanded to explicitly address broaching in the context of systemic oppressions.…”

Section: Theorizing Broaching and Bridging In Cross-cultural Psychoth...mentioning

confidence: 99%

Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

Lee¹,

Greenblatt²,

Hu³

et al. 2022

American Journal of Orthopsychiatry

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Epistemic and social injustice occurs when therapists implicitly and explicitly impose personal, professional, and institutional power onto clients, and dismiss client experience which is embedded in cultural identity and social location. Despite research evidence highlighting the positive impact of broaching in cross-cultural psychotherapy, questioning the rationale and barriers to broaching is paramount. Drawing from scholarship on epistemic in/justice, we argue that the very existence of marginalization of a client in the life and in the therapy exemplifies epistemic injustice. Epistemic injustice bears two types-testimonial and hermeneutic injustice. When clients' experience of marginalization is decentered or discredited, testimonial injustice occurs. By not providing clients with opportunities to share this experience in therapy, there is little shared understanding cultivated in the cross-cultural dyad, contributing to hermeneutic injustice. Thus, epistemic in/justice requires broaching not as an option but as an integral part of therapy. Synthesizing scholarship in cultural competence, humility, intersectionality, and antioppressive practice, we define broaching as the therapist's tasks for intentional understanding of the cultural aspects and systemic oppression in the client's life-in-context. A therapist who is broaching is aware of cross-cultural similarities and differences and the workings of power in the therapy dyad and makes deliberate efforts to demonstrate this understanding to the client which includes explicit discussion in sessions. We propose pathways, dimensions, foci, and timing of ongoing broaching and bridging cross-cultural encounters in therapy. Lastly, we discuss the implications of broaching and bridging while situating this work as promoting epistemic and social justice in therapy encounters. Public Policy Relevance StatementIn working with individuals who come from different cultural experiences, it is critical for therapists to acknowledge the presence of cultural similarities and differences and power disparities in therapy dyads. In order to understand how systemic oppression influences the client's experience, we must explicitly broach and bridge similarities, differences, and power differentials in therapy conversations as the pathway toward building a therapeutic alliance with the client. This process is embodying epistemic and social justice while respecting the client as a fully cultural human being. By integrating philosophical, theoretical, and empirical evidence of broaching and bridging in therapy, this article proposes a comprehensive Broaching and Bridging Model to guide therapists to initiate socially and epistemically just conversations with clients in health and social services. Centering epistemic justice in cross-cultural psychotherapy opens opportunities to not only foster justice in clinical encounters but also to allow a genuine space for surfacing and confronting intersectional systemic oppressions embedded in mental health care systems and policies.

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“…Community health workers, often immigrants themselves, play an essential role in addressing health disparities in underserved communities (Barnett et al, 2018 ). Providers can also incorporate the practice of ‘accompaniment’ (Bucholtz et al, 2016 ; Nuñez‐Janes & Ovalle, 2016 ; Wilkinson & D’Angelo, 2019 ), offering solidarity and actionable support for resistance movements guided by those impacted by oppression. In some cases, direct care settings have organized actions to support immigrant resistance, directly attending to structural systems of oppression as they provide services to address the impacts of oppression (Gemignani & Hernández‐Albújar, 2019 ; Horowitz & Maceo Vega‐Frey, 2006 ).…”

Section: Settings Facilitate Resistancementioning

confidence: 99%

The Roles of Settings in Supporting Immigrants’ Resistance to Injustice and Oppression: A Policy Position Statement by the Society for Community Research and Action

Buckingham

Langhout

Rusch

et al. 2021

American J of Comm Psychol

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Highlights• Oppression of immigrants is organized, unrelenting, and embedded into all aspects of societies.• Immigrants and allies resist oppression individually and collectively in overt and covert ways.• Settings varying in size and scope can facilitate resistance through their structures and practices.• Settings can focus on systems of oppression, oppressors, and those being oppressed.• To facilitate resistance, settings must start by dismantling oppression within their own systems.

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Community-based accompaniment & social work—A complementary approach to social action

Cited by 32 publications

References 25 publications

Transitional Justice as Interruption: Adaptive Peacebuilding and Resilience in Rwanda

Transitional Justice as Interruption: Adaptive Peacebuilding and Resilience in Rwanda

Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

The Roles of Settings in Supporting Immigrants’ Resistance to Injustice and Oppression: A Policy Position Statement by the Society for Community Research and Action

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