One of the most famous lines in the English language is actually of Scottish derivation, via the poetry of Robert Burns. As transliterated: "Oh, would some Power the giftee give us, to see ourselves as others see us."

We would recommend that maxim to the cadres of the two major political parties, both of which had indulged and perhaps over-indulged in some positive thinking on their own behalf last week. (See "Politics," p. 8.)

Consider, for instance, the appearance of Vice President Mike Pence as keynote speaker at the state Republican Party's annual Statesmen's banquet in Nashville. He and other prominent Republicans had a high time blowing their own horn, and who can begrudge them on an occasion like that?

The problem was that, here and there, the GOP speakers over-spoke themselves in a way that was seriously misleading, and, worse, self-deceptive. Could the Vice President actually believe, as he stated to a rapturous audience, that President Trump is "restoring our traditional alliances" and that "the world is responding to new American leadership"?

With all due respect to the president (and how much is due is up for debate), and without our attempting to judge the long-range effect of his foreign policy, such as it is, even his closest associates acknowledge that Trump is viewed with wary suspicion by those aforementioned allies for his ever-fluctuating policy declarations, and with outright scorn for his decision to take the U.S. out of the Paris climate accords.

Senator Lamar Alexander, as chairman of the Senate Health Committee, is taking the lead in breaking away from the hitherto closed ranks of Republican Obamacare decriers to hold hearings and entertain bipartisan negotiations on health care. Good for him. But to the crowd in Nashville, Alexander boasted of his prior votes with the rest of the GOP pack to "repeal and replace" the Affordable Care Act and vowed, "I'm not going to rest until the 350,000 Tennesseans who buy their insurance on the free market are able to go into that market and buy insurance that they choose to buy and can afford." There's nothing in that statement that an exponent of the ACA couldn't also endorse.

Meanwhile, the five candidates for the chairmanship of the newly restored Shelby County Democratic Party spoke to some worthy goals in two Memphis forums last week. But almost all of them, including eventual chairman-elect Corey Strong, laid whatseems to us misguided emphasis on a need to createthe mostforbidding litmus test possible for participation in party affairs one that would almost guarantee, say,that anyone who had ever cast a Republican vote need not apply.

Really? Might as well put a sign on party headquarters: "Converts Not Wanted/Take Your Nasty Votes Away."

All we are recommending, to the true believers in either party, is that they step aside from their accustomed bromides and bloviations and make an effort to examine their preconceived notions with a neutral eye. They might actually learn something.

More here:
Republicans and Democrats Need More Political Self-Awareness - Memphis Flyer

Social and emotional learning (SEL) enhances students capacity to integrate skills, attitudes, and behaviors to deal effectively and ethically with daily tasks and challenges. Like many similar frameworks, CASELs integrated framework promotes intrapersonal, interpersonal, and cognitive competence. There are five core competencies that can be taught in many ways across many settings. Many educators and researchers are also exploring how best to assess these competencies.

The ability to accurately recognize ones own emotions, thoughts, and values and how they influence behavior. The ability to accurately assess ones strengths and limitations, with a well-grounded sense of confidence, optimism, and a growth mindset.

The ability to successfully regulate ones emotions, thoughts, and behaviors in different situations effectively managing stress, controlling impulses, and motivating oneself. The ability to set and work toward personal and academic goals.

The ability to take the perspective of and empathize with others, including those from diverse backgrounds and cultures. The ability to understand social and ethical norms for behavior and to recognize family, school, and community resources and supports.

The ability to establish and maintain healthy and rewarding relationships with diverse individuals and groups. The ability to communicate clearly, listen well, cooperate with others, resist inappropriate social pressure, negotiate conflict constructively, and seek and offer help when needed.

Responsible decision-making

The ability to make constructive choices about personal behavior and social interactions based on ethical standards, safety concerns, and social norms. The realistic evaluation of consequences of various actions, and a consideration of the well-being of oneself and others.

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Core SEL Competencies

Spiritual evolution is the philosophical, theological, esoteric or spiritual idea that nature and human beings and/or human culture evolve: either extending from an established cosmological pattern (ascent), or in accordance with certain pre-established potentials. The phrase "spiritual evolution" can occur in the context of "higher evolution", a term used to differentiate psychological, mental, or spiritual evolution from the "lower" or biological evolution of physical form.[1]

The concept of spiritual evolution is also complemented by the idea of a creative impulse in human beings, known as epigenesis.[2]

Within this broad definition, theories of spiritual evolution are very diverse. They may be cosmological (describing existence at large), personal (describing development of an individual), or both. They can be holistic (holding that higher realities emerge from and are not reducible to the lower), idealist (holding that reality is primarily mental or spiritual) or nondual (holding that there is no ultimate distinction between mental and physical reality). One can regard all of them as teleological to a greater or lesser degree.

Philosophers, scientists, and educators who have proposed theories of spiritual evolution include Schelling (1775-1854), Hegel (1770-1831), Carl Jung (1875-1961), Max Thon (1848-1927), Helena Petrovna Blavatsky (1831-1891), Henri Bergson (1859-1941), Rudolf Steiner (1861-1925), Sri Aurobindo (1872-1950), Jean Gebser (1905-1973), Pierre Teilhard de Chardin (1881-1955), Owen Barfield (1898-1997), Arthur M. Young (1905-1995), Edward Haskell (1906-1986), E. F. Schumacher (1911-1977), Erich Jantsch (1929-1980), Clare W. Graves (1914-1986), Alfred North Whitehead (1861-1947), Terence McKenna (1946-2000), and P.R. Sarkar (1921-1990). As of 2015[update]William Irwin Thompson (born 1938), Victor Skumin (born 1948), Ken Wilber (born 1949), and Brian Swimme (born 1950) work in this field.

Mircea Eliade has suggested that in many pre-modern cultures one finds the concept of the Fall and a "nostalgia for paradise". However, for those cultures that have a cyclic cosmology, the concept of a progressive deterioration of the universe (as in the Hesiodic, Hindu, and Lurianic cosmologies of a degradation from a Golden Age to an Iron Age or Kali Yuga) might be balanced by a corresponding ascent to more spiritual stages and a return to paradisical conditions. This is what one finds in Buddhist and especially Jain cosmologies.

Many premodern cosmologies and esoteric systems of thought are based on an emanationist view of reality. If the Cyclic view is temporal, then emanation is a non-temporal precursor to the theory of spiritual evolution.

According to this paradigm, Creation proceeds as an outpouring or even a transformation in the original Absolute or Godhead. The Supreme Light or Consciousness descends through a series of stages, gradations, worlds or hypostases, becoming progressively more material and embodied, before finally turning around to return to the One, retracing its steps through spiritual knowledge, contemplation and ascent.

A supreme example of this form of thinking is the Neoplatonism of Plotinus and his successors. Other examples and interpretations might be found in the Hindu sect of Kashmir Shaivism and Tantra in general, Gnosticism, Sufism, and Kabbalah. The Hindu idea of the Chakras might also considered here as the "microcosmic" counterpart of macrocosmic involution and evolution. The Yogi raises the Kundalini or life force through and thus transcends each chakra in turn, until he reaches the crown chakra and liberation.[3]

An early example of the doctrine of spiritual evolution is found in Samkhya, one of the six systems of Hindu philosophy, that goes back more than two and a half thousand years (although its present form dates to around the 4th or 5th century c.e.). Unlike most types of classic Hinduism, the traditional Samkhyan philosophy is atheistic and dualistic. Pure spirit (called purusha) comes into proximity with prakriti (psychophysical nature), disturbing its equilibrium. As a result, the original root-prakriti (mulaprakriti) undergoes a series of progressive transformations or unfoldings, in the form of successive essences called tattvas. The most subtle tattwas emerge first, then progressively grosser ones, each in a particular order, and finally the elements and the organs of sense. The goal of evolution however is, paradoxically, the release of purusha and the return to the unmanifest condition. Hence everything is tending towards a goal of spiritual quiescence.[4]

The concept of the great chain of being developed by Plato and Aristotle whose ideas were taken up and synthesised by Plotinus. Plotinus in turn heavily influenced Augustine's theology, and from there Aquinas and the Scholastics. The Great Chain of Being was an important theme in Renaissance and Elizabethan thought, had an under-acknowledged influence on the shaping of the ideas of the Enlightenment and played a large part in the worldview of 18th century Europe. And while essentially a static worldview, by the 18th and early 19th century it had been "temporalized" by the concept of the soul ascending or progressing spiritually through the successive rungs or stages, and thus growing or evolving closer to God.[5] It also had at this time an impact on theories of biological evolution.

E. F. Schumacher, author of Small is Beautiful, has recently proposed a sort of simplified Great Chain of Being, based on the idea of four "kingdoms" (mineral, vegetable, animal, human).[6] Schumacher rejects modernist and scientific themes, his approach recalling the universalist orientation of writers like Huston Smith,[7] and likely contributing to Ken Wilber's "holonomic" hierarchy or "Great Nest of Being".[8]

The concept of spiritual evolution has been taught in Buddhism. William Sturgis Bigelow - a physician and Buddhist - attempted to merge biology with spirituality. He accepted the existence of both material and spiritual realms, and many of his ideas were discussed in his book Buddhism and Immortality (1908). Bigelow used the concept of natural selection as a mechanism for evolution. According to the author, spiritual evolution involves an individual emerging from "unconditioned consciousness" and moving "up the scale of evolution guided by natural selection". Then the individual moves to a level of celestial experience, and finally is able to "return to the unconditioned consciousness from which all things emerge". Bigelow accepted both material and spiritual evolution and he also believed that Buddhism and science were compatible.[9]

Albert Low a Zen master and author of The Origin of Human Nature: A Zen Buddhist Looks at Evolution (2008) opposes neo-Darwinism and the selfish gene theory as he claims they are materialistic. He also opposes creationism for being dogmatic and instead advocates spiritual evolution.[10]

In Vajrayana, spiritual evolution is equivalent with the development of the three bodies of Trikaya.

Theories of spiritual evolution are important in many Occult and Esoteric teachings, which emphasise the progression and development of the individual either after death (spiritualism) or through successive reincarnations (Theosophy, Hermeticism).

Spiritualists reacted with uncertainty to the theories of evolution in the late 19th and early 20th century. Broadly speaking, the concept of evolution fit the spiritualist thought of the progressive development of humanity. At the same time, however, a belief in the animal origins of man threatened the foundation of the immortality of the spirit, for if man had not been created, it was scarcely plausible that he would be specially endowed with a spirit. This led to spiritualists embracing spiritual evolution.[11]

In the 19th century, Anglo-American Spiritualist ideas emphasized the progression of the soul after death to higher states of existence, in contrast to Spiritism which admits to reincarnation.

Spiritualism taught that after death, spirits progressed to new spheres of existence. According to this idea, evolution occurred in the spirit world at a rate more rapid and under conditions more favorable to growth than encountered on earth.[12]

The biologist and spiritualist Alfred Russel Wallace (18231913) believed that qualitative novelties could arise through the process of spiritual evolution, in particular, the phenomena of life and mind. Wallace attributed these novelties to a supernatural agency.[13] Later in his life, Wallace was an advocate of spiritualism and believed in an immaterial origin for the higher mental faculties of humans. He believed that evolution suggested the universe had a purpose, and that certain aspects of living organisms are not explainable in terms of purely materialistic processes. In a 1909 magazine article entitled The World of Life, which he later expanded into a book of the same name[14] Wallace argued in his 1911 book World of life for a spiritual approach to evolution and described evolution as creative power, directive mind and ultimate purpose. Wallace believed natural selection could not explain intelligence or morality in the human being so suggested that non-material spiritual forces accounted for these. Wallace believed the spiritual nature of man could not have come about by natural selection alone, the origins of the spiritual nature must originate in the unseen universe of spirit.[15][16]

Robert Broom in his book The Coming of Man: Was it Accident or Design? (1933) claimed that "spiritual agencies" had guided evolution as animals and plants were too complex to have arisen by chance. According to Broom there were at least two different kinds of spiritual forces, and psychics are capable of seeing them.[17] Broom claimed there was a plan and purpose in evolution and that the origin of Homo sapiens is the ultimate purpose behind evolution. According to Broom "Much of evolution looks as if it had been planned to result in man, and in other animals and plants to make the world a suitable place for him to dwell in.[18]

The Anglo-American position recalls (and is presumably inspired by) 18th century concepts regarding the temporalization of The Great Chain of Being. Spiritual evolution, rather than being a physical (or physico-spiritual) process is based on the idea of realms or stages through which the soul or spirit passes in a non-temporal, qualitative way. This is still an important part of some spiritualist ideas today, and is similar to some mainline (as opposed to fundamentalist) Protestant Christian beliefs, according to which after death the person goes to "summerland" (see Spirit world)

Theosophy presents a more sophisticated and complex cosmology than Spiritualism, although coming out of the same general milieu. H. P. Blavatsky developed a highly original cosmology, according to which the human race (both collectively and through the succession of individual reincarnation and spiritual evolution) passes through a number of Root Races, beginning with the huge ethereal and mindless Polarian or First Root Race, through the Lemurian (3rd), Atlantean (4th) and our present "Aryan" 5th Race. This will give rise to a future, Post-Aryan 6th Root Race of highly spiritual and enlightened beings that will arise in Baja California in the 28th century, and an even more sublime 7th Root Race, before ascending to totally superhuman and cosmic states of existence.

Blavatsky's ideas were further developed by her successors, such as C.W. Leadbeater, Rudolf Steiner, Alice Bailey, Benjamin Creme, and Victor Skumin each of whom went into huge detail in constructing baroque cycles of rounds, races, and sub-races. Skumin elaborated on the theosophical conceptions of spiritual evolution, he proposed a definition and classification of Homo spiritalis (Latin: "spiritual man"), the sixth root race, consisting of eight sub-races (subspecies): HS0 Anabiosis spiritalis, HS1 Scientella spiritalis, HS2 Aurora spiritalis, HS3 Ascensus spiritalis, HS4 Vocatus spiritalis, HS5 Illuminatio spiritalis, S6 Creatio spiritalis, and HS7 Servitus spiritalis.[19]

Although including elements of the science of her day as well as both eastern and western esoteric thought, Blavatsky rejected the Darwinian idea that man evolved from apes, and most subsequent esotericists followed this lead. Darwinism, with its explanation of evolution through material factors like natural selection and random mutation, does not sit well with many spiritual evolutionists, for whom evolution is initiated or guided by metaphysical principles or is tending towards a final spiritual or divine state. It is believed by Theosophists that humans are evolving spiritually through a series of esoteric initiations and in the future humans will become esoteric masters themselves as their souls gradually rise upward through the spiritual hierarchy over the course of eons as they reincarnate.

Despite this, recent Theosophists and Anthroposophists have tried to incorporate the facts of geology and paleontology into their cosmology and spiritual evolution (in Anthroposophy Hermann Poppelbaum is a particularly creative thinker in this regard). Some have attempted to equate Lemuria with Gondwanaland, for example. Today all these ideas have little influence outside their specialised followings, but for a time Theosophical concepts were immensely influential. Theosophy-like teachings also continue today in a group of religions based on Theosophy called the Ascended Master Teachings.

Theurgy has a clear relationship to Neoplatonism and Kabbalah and contains the concept of spiritual evolution[citation needed] and ultimately unification with God or the Godhead at its core. Theurgy is considered by many to be another term for high magic and is known to have influenced the members of the Hermetic Order of the Golden Dawn many of whom considered the order to be Theurgic in nature. Aleister Crowley also considered his Thelemic system of magical philosophy to be a Theurgic tradition as it emphasized the Great Work, which is essentially another form of spiritual evolution. The Great Work is believed to result in communication with one's personal angel or higher self.

Epigenesis is the philosophical/theological/esoteric idea that since the mind was given to the human being, it is the original creative impulse, epigenesis, which has been the cause of all of mankind's development.

According to spiritual evolution, humans build upon that which has already been created, but add new elements because of the activity of the spirit. Humans have the capacity, therefore, to become creative intelligencescreators. For a human to fulfill this promise, his training should allow for the exercise of originality, which distinguishes creation from imitation. When epigenesis becomes inactive, in the individual or even in a race, evolution ceases and degeneration commences.

This concept is based on the Rosicrucian view of the world as a training school, which posits that while mistakes are made in life, humans often learn more from mistakes than successes. Suffering is considered as merely the result of error, and the impact of suffering on the consciousness causes humans to be active along other lines which are found to be good, in harmony with nature. Humans are seen as spirits attending the school of life for the purpose of unfolding latent spiritual power, developing themselves from impotence to omnipotence (related also to development from innocence into virtue), reaching the stage of creative gods at the end of mankind's present evolution: Great Day of Manifestation.[20]

Sri Aurobindo and Pierre Teilhard de Chardin both describe a progression from inanimate matter to a future state of Divine consciousness. Teilhard de Chardin refers to this as the Omega Point, and Sri Aurobindo as the Supermind.[21][22]

Teilhard, who was a Jesuit Paleontologist who played an important role in the discovery of Peking Man, presented a teleological view of planetary and cosmic evolution, according to which the formation of atoms, molecules and inanimate matter is followed by the development of the biosphere and organic evolution, then the appearance of man and the noosphere as the total envelope of human thought. According to Teilhard evolution does not cease here but continues on to its culmination and unification in the Omega Point, which he identifies with Christ.

Meher Baba has used the term involution to describe the inner journey of consciousness after transcending the physical or gross state up to the attainment of Self-consciousness, or merging with God. According to Meher Baba, the consciousness of the soul in duality first goes through the long process of evolution of form, then, upon reaching the human form, consciousness enters the process of reincarnation, and finally reaches the process of involution, which culminates in God-realization.

Surat Shabda Yoga esoteric cosmology depicts the whole of creation (the macrocosm) as being emanated and arranged in a spiritually differentiated hierarchy, often referred to as eggs, regions, or planes. Typically, eight spiritual levels are described above the physical plane, although names and subdivisions within these levels will vary to some extent by mission and Master. (One version of the creation from a Surat Shabda Yoga perspective is depicted at the Sant Ajaib Singh Ji Memorial Site in The Grand Scheme of All Creation.)

The constitution of the individual (the microcosm) is an exact replica of the macrocosm. Consequently, the microcosm consists of a number of bodies, each one suited to interact with its corresponding plane or region in the macrocosm. These bodies developed over the yugas through involution (emanating from higher planes to lower planes) and evolution (returning from lower planes to higher planes), including by karma and reincarnation in various states of consciousness.[23]

Arthur M. Young and Edward Haskell have each independently incorporated the findings of science into a larger theory of spiritual evolution, and extended the traditional human, animal, vegetable, and mineral categories with kingdoms representing photons, atoms and molecules.[24][25] Arthur M. Young goes further in considering the human state as a subset of a larger kingdom of "Dominion", of which the sixth stage is represented for example by Christ and Buddha, and the seventh (final) stage an even higher level of Enlightenment or God-realisation.[24] Moreover, both Haskell and Young present profound accounts of evolution through these kingdoms in terms of cybernetic principles. A more "mainstream" scientific presentation of this same idea is provided by Erich Jantsch in his account of how self-organising systems evolve and develop as a series of "symmetry breaks" through the sequence of matter, life, and mind.[26] Although abiding strictly by the understanding of science, Jantsch arranges the various elements of cosmic, planetary, biological, psychological, and human evolution in a single overall framework of emergent evolution that may or may not be considered teleological.[26]

New Age thought is strongly syncretic. A common theme is the evolution or the transcendence of the human or collective planetary consciousness in a higher state or higher "vibratory" (a metaphor taken from G. I. Gurdjieff) level.

David Spangler's communications speak of a "New Heaven and a new Earth", while Christopher Hills refers (perhaps influenced by Sri Aurobindo) to the divinization of man.[27]

Jonathan Livingston Seagull narrated the idea of evolution in a fascinating fashion. James Redfield in his novel The Celestine Prophecy suggested that through experiencing a series of personal spiritual insights, humanity is becoming aware of the connection between our evolution and the Divine. More recently in his book God and the Evolving Universe: The Next Step in Personal Evolution (2002) co-written with Michael Murphy, he claims that humanity is on the verge of undergoing a change in consciousness.

An interpretation of social and psychological development that could also be considered a theory of spiritual evolution is spiral dynamics, based on the work of Clare W. Graves.

More recently the concept of spiritual evolution has been given a sort of respectability it has not had since the early 19th century through the work of Ken Wilber, in whose writings both the cosmological and the personal dimensions are described. In this integral philosophy (inspired in part by the works of Plotinus, Hegel, Sri Aurobindo, Eric Jantsch, and many others) reality is said to consist of several realms or stages, including more than one of the following: the physical, the vital, the psychic, (after the Greek psyche, "soul"), the causal (referring to "that which causes, or gives rise to, the manifest world"), and the ultimate (or non-dual), through which the individual progressively evolves. Although this schema is derived in large part from Tibetan Buddhism, Wilber argues (and uses many tables of diagrams to show) that these same levels of being are common to all wisdom teachings. Described simplistically, Wilber sees humans developing through several stages, including magic, mythic, pluralistic, and holistic mentalities. But he also sees cultures as developing through these stages. And, much like Hegel, he sees this development of individuals and cultures as the evolution of existence itself. Wilber has also teamed up with Don Beck to integrate Spiral Dynamics into his own Integral philosophy, and vice versa. Spiral Dynamics posits a series of stages through which human's cultural development progresses from a survival-based hunter-gatherer stage to a magical-tribal-agrarian stage to a city-building-invading stage to a mythic-religious-empire stage to a rational-scientific-capitalist stage to a green-holistic-inclusive stage and then ascending to a second tier where all the previous stages are contemplated and integrated and a third transpersonal tier where a spiritual unity or Omega point is eventually reached, which all the other stages are struggling to embody. He feels that individuals in each of the meme-plexes/stages can ascend to the peak of consciousness these being the prophets, visionaries and leaders of any region/age.

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Spiritual evolution - Wikipedia

San Diegos homeless crisis is growing worse by the day. Yet as more are living on the streets and fewer in shelters than ever before, some, including Michael McConnell who recently took to the Union-Tribunes opinion pages (Why the Housing First approach is a practical solution for homelessness, Aug. 4) argue that the best approach to solving homelessness is to outlaw any program that doesnt fit his particular recipe for success.

As someone who has served the homeless for more than 25 years, solving homelessness for thousands using a very different approach, it is hard for me to not take his criticism personally. Its even harder not to call it out for it narrow-mindedness.

Homelessness is a complex problem with causes spanning the criminal justice system, mental health, substance abuse, family support, human connection, and other social and economic forces. Other innovative and replicable program models that work shouldnt be kept out of the picture.

In his commentary, McConnell makes many mischaracterizations, claiming that progress in solving homelessness is jeopardized by ill-informed politicians and agencies. But what he gets wrong most of all is that no one is calling for an end to Housing First. Instead, what some are asking for is a simple request to include other high-performing results-driven approaches in our homelessness policy.

Rep. Darrell Issa, R-Vista, deserves praise for courageously taking the lead to request Secretary of Housing and Urban Development Ben Carson look at how Housing First impacts vulnerable populations families and children and how other approaches can work in tandem to overcome poverty and homelessness. He should be commended for taking action to prevent homeless programs across the state from being forced to shutter their doors, thanks to the new misguided guidelines.

At Solutions for Change, our programs our based on a 25-year personal empowerment and accountability model that puts the hard-to-serve homeless to work and is funded almost entirely by the private sector and social enterprise. Our approach adopts a completely unique model focused on a permanent solution to homelessness, not just a band aid of temporary housing.

Over 18 years, weve successfully led more than 850 families and 2,200 children out of homelessness and back on their feet. Yet, thanks to the misguided requirement that any homelessness program follow Housing First to be eligible for federal funding, weve been forced to walk away from as much as $600,000 in grants and our 40-bed family center now sits empty because Housing First rules require that we abandon our drug free housing and scrap our workforce training in favor of no-strings-attached optional programs.

When McConnell and other Housing First allies assert that their model works, theyre not talking about solving homelessness and its root causes. His goal is to getting people into permanent taxpayer-supported housing. They then offer Family Option Study as proof that families benefit from Housing First, but fail to mention how the very study also demonstrates that families in these programs experienced only temporary success because issues like employment, mental health and substance abuse were poorly addressed for the long haul.

Our approach uses work, education and employment to transform those experiencing homelessness. The families we help like this approach they want to be supported, empowered and treated as valuable and capable. Central to this effort is a healthy and drug-free living community focused on keeping kids safe. Good programs like ours with a track record of success shouldnt be shut out of the system.

This issue is about more than housing: Its about saving the lives of kids and ending poverty and dependency. We know that the large majority experiencing homelessness can develop job skills, obtain work and pay for their own housing. We must do better than coldly pushing families and children into homelessness and insisting on only utilizing one way of solving homelessness.

The number of chronic homeless in the top four cities (New York, Los Angeles, Seattle and San Diego) has spiked with no signs of abating. McConnell and the Housing First advocates say that providing housing, supporting sobriety, training for employment and engaging the root causes of homelessness is outdated, ineffective and wasteful. Whats ineffective is choosing to punish homelessness programs based on their approach, rather than on their results.

Homelessness reaches far beyond any single cause and our homeless policy should be big enough to support more than any single solution.

Megison is president and CEO of Solutions for Change.

Excerpt from:
More than one way to address San Diego homeless crisis - The San Diego Union-Tribune

Personal empowerment is about looking at who you are and becoming more aware of yourself as a unique individual.

Personal empowerment involves developing the confidence and strength to set realistic goals and fulfil your potential.Everyone has strengths and weaknesses and a range of skills that are used in everyday situations, but all too often people remain unaware of, or undervalue, their true abilities.

A person aiming for empowerment is able to take control of their life by making positive choices and setting goals. Developing self-awareness, an understanding of your strengths and weaknesses - knowing your own limitations is key to personal empowerment.

Taking steps to set and achieve goals - both short and longer-term and developing new skills, acts to increase confidence which, in itself, is essential to self-empowerment.

Personal Empowerment and Personal Development are two areas that overlap and interweave, it is recommended that you read this page in conjunction with our page: Personal Development.

At a basic level, the term 'empowerment' simply means 'becoming powerful'. Building personal empowerment involves reflecting on our personal values, skills and goals and being prepared to adjust our behaviour in order to achieve our goals. Personal empowerment also means being aware that other people have their own set of values and goals which may different to ours.

Many other, more detailed, definitions exist. These usually centre on the idea that personal empowerment gives an individual the ability to:

Developing personal empowerment usually involves making some fundamental changes in life, which is not always an easy process.The degree of change required will differ from person to person, depending on the individual starting point.

The following dimensions of personal empowerment are based on the belief that the greater the range of coping responses an individual develops, the greater their chance of coping effectively with diverse life situations.

These dimensions are:

Self-awareness involves understanding our individual character and how we are likely to respond to situations.

This enables us to build on our positive qualities and be aware of any negative traits which may reduce our effectiveness. Self-aware people make conscious decisions to enhance their lives whenever possible, learning from past experiences.

Values are opinions or beliefs that are important to us but of which we are not always aware.

They can be any kind of belief or perceived obligation, anything we prefer and for any reason.The reasons we may prefer one thing over another, or choose one course of action over another, may not always be obvious or known; there may be no apparent reason for our values.Nevertheless our values are important to us as individuals.In order to be self-aware it is necessary to be aware of our values, to critically examine them and to accept that our values may be different from those of others.

An individual's skills are the main resource which enables them to achieve their desired goals.

Skills can be gained through experience, practice, education and training.It is only by developing such skills that individual values can be translated into action.

Knowledge or information is necessary in the development of self-awareness and skills.

Knowing where to find appropriate information is in itself an essential skill.Without information, the choices open to people are limited, both in their personal and working lives.The internet has provided an easy way for everybody to access huge amounts of information very quickly and easily. The problem is then centred around the quality of the information found, and the skill set is concerned with finding accurate and reliable information.

Setting goals is a means by which an individual can take charge of their life.

The process of setting a goal involves people thinking about their values and the direction that they would like their lives to follow.Choices are made through reflection followed by action.Goals should always be both specific and realistic. Setting personal goals gives us a sense of direction in life, this direction is essential to personal empowerment.

Language is the main medium of human communication whether used in spoken or written form.

The use of language, how individuals express themselves verbally and non-verbally to others, can be empowering to both themselves and the people with whom they are communicating. Looking at how language is used is important in terms of self-empowerment and when attempting to empower other people.

In terms of personal empowerment and communication the following ideas are helpful and their use can be both self-affirming and positive:

Use Positive Language: Research into language suggests that a person's self-image is reflected in the words that they use.For example, people who say they 'should' behave in a certain way implies passivity and can detract from them seeming to be in control and taking responsibility for their actions.Talking about yourself in a positive way, acknowledging strengths and weaknesses, can be empowering.

Use Active Language:Use terms which imply positive action rather than making vague statements, particularly when talking about the future.For example, 'I will...' and 'I can...'.

Use Words to Define Your Own Space and Identity: If you fail to use words to define your own space and identity then others will tend to define you and set standards by which you evaluate yourself.Furthermore, they will try to persuade you to conform to their demands.Be clear about who you are and what your values and goals are do not let others define you.

In order to use language to help empower others:

Do not use jargon or complex terminology The use of jargon and complex terminology can be both alienating and dis-empowering.When working with others the use of jargon can create feelings of intimidation and inferiority.Without shared understanding of the words you use, effective and empowering communication cannot take place. Choose words with care, which give clarity to what you are trying to express.

Focus on the words people use Mirror words people use, see our pages:Reflection and Clarification for more information. Using shared terminology appropriately can enable you appear more in tune with the other person and what they are saying.

Choose positive words Choosing positive or active words such as 'will' or 'can' indicates that you have control in your life and is more likely to induce positive action in others.Compare the use of these words with others such as might' or 'maybe' which suggest hesitancy.Using words and statements which carry responsibility are empowering as they suggest a determined rather than a passive approach.

Avoid criticism and negativity: Criticism should always be given with extreme care and only when absolutely necessary.Once words have been spoken they cannot be easily taken back.If criticism is necessary then it can be given in a constructive way, through the use of positive and supporting words and phrases.Always attempt to cushion criticism with positive observations. Our page, Offering Constructive Crictism has lots more infomation.

Use open questions when appropriate: The use of closed questions will restrict responses to 'yes' and 'no' answers.This type of question can leave people feeling powerless because there is no opportunity to explain their response.On the other hand, open questions give the person being asked the chance to explore the reasons behind their answers.Open questions encourage a person to take responsibility for their thoughts and actions and can therefore aid empowerment.Open questions can also help people to solve problems through their own devices, help them to set their own goals and work out an appropriate plan of action.

See our pages: Questioning and Question Types for more information.

We all have opportunities to explore and develop new skills. In order to become more empowered we can, in our interactions with others, aim to:

Developing trust can be a difficult and lengthy process. In order to develop trust with others you may choose to:

In the workplace, and in any professional working relationship there are three basic components of trust:

Trust can be broken very quickly and may never be restored to its former level. Think about the points above and try to build and maintain trusting relationships in both your personal and professional life.

Avoid the following actions that may destroy trust and have a detrimental effect on personal empowerment:

See our page on Trustworthiness and Conscientiousness for more information.

Becoming empowered includes knowing your own strengths and weaknesses: identifying these will enable you to work on improving your weaknesses and build on your strengths.

It is not uncommon for other people to have misjudged your strengths and weaknesses, or for you to misjudge those of others.This can lead to opportunities being limited due to the misconception of abilities.It is important, therefore, to know your own strengths and weaknesses and to communicate them clearly to others, whilst encouraging others to communicate their strengths and weaknesses to you.

In some circumstances you may feel that you face problems that are truly beyond your capabilities.In such cases you should seek help.Empowered people know their own limits and have no problems with asking for help or guidance.Self-knowledge, often referred to as self-awareness, is a strength which enables you to set personal improvement goals in order to make a more substantial contribution.The more empowered you become, the more you will be able to help others to become empowered.

Confidence acts as one of the greatest motivators or most powerful limitations to anyone trying to change their behaviour and become more empowered.

Most people only undertake tasks that they feel capable of doing and it takes great effort to overcome a lack of confidence in one's capabilities. Self-empowerment involves people constantly challenging their own beliefs and what they are capable of undertaking.

See our pages on Building Confidence and Self Esteem for more information.

Personal empowerment is not a static thing that you can do once in your life.

You should view personal empowerment as ongoing personal development. As circumstances change and develop, and as we ourselves change and develop, so do our needs for development and empowerment.

More:
Personal Empowerment | SkillsYouNeed

The upcoming Kinks, Locks & Twists: Environmental and Reproductive Justice Conference may sound like a natural hair symposium but is actually an annual national womens conference that uses Black hair politics as the entry point for discussion on empowerment and activism.

Co-founded in Pittsburgh by West Philadelphia native LaTasha D. Mayes, the conference is organized annually by New Voices, a human rights organization focused on reproductive justice, LGBTQ rights, health care access, ending gender-based violence, incarceration, environmental justice and integrated voter engagement.

Mayes explained that the goal of the three-day conference is to engage Black women and girls in community organizing for lasting social change while celebrating intersectionality.

That is why intersectionality is so important to our work, said Mayes, the New Voices founder and executive director. You cant look at a Black woman or a Black person and only talk about one thing. No! These things are impacting me as a Black person and a woman and are impacting me at the same time and in different ways and different times. The intersectionality, to me, gets us to greater, more impactful solutions for the long-term. Its not just a change in policy, but about uprooting systematic race and gender oppression. Thats the difference in our work: we are confronting systems of oppression in our work and creating spaces for those who are vulnerable and marginalized.

The Kinks, Locks & Twists Conference is presented by New Voices for Reproductive Justice, a grass-roots human rights organization founded in 2004 by Mayes, Bekezela Mguni, Lois Toni McClendon and Maria Nicole (Smith) Dautruche. Initially produced in 2010 as a HERStory Month signature event, the Conference began with an analysis of the politics of Black hair, and soon broadened its focus to environmental and reproductive justice.

We are a reproductive justice organization, said Mayes. Our definition of reproductive justice is the right to control your body. When we get into it more deeply, it is about the human right to control your body, sexuality, gender, work, reproduction and ability to form a family.

According to a timeline provided by the organization, it grew steadily and now focuses on several priority issues. The Pittsburgh-based organization has also enlarged its geographic footprint to include offices and programming in both Cleveland and Philadelphia.

Throughout the years the conference has covered regional concerns, such as fracking, as well as topics of concern to all women of color like environmental racism and the reproductive cancers that can be caused by toxic hair, makeup and personal products, said Mayes. This year, we have adopted the theme #LoveSowGrow as a call to embrace our roots as women of color, recognize our potential and invest in ourselves as leaders to shape a self-determined future, she continued.

The conference kicks off with the free, full-day Black Hair Institute at the Philadelphia Center for Architecture (1218 Arch St.) on Aug. 17. Conference activities continue on Aug. 18 and 19 with two full days of events at the Friends Center (1501 Cherry St.), including sessions with social justice advocate Dorothy Roberts; spoken word artist Sonya Renee Taylor; and feminist/activist Denise Oliver-Velez.

Registration for the annual Kinks, Locks & Twists: Environmental and Reproductive Justice Conference is available at eventbrite.com. Conference organizers are committed to accessibility for all attendees, with a sliding scale of registration fees is offered this year. Childcare will be available to conference attendees free of charge. For more information, visit kinkslockstwists.org.

More:
National women's conference focuses on empowerment - The Philadelphia Tribune

Its nice to see people learn their history, but a little knowledge can be a dangerous thing.

Case in point: the Honorable Dallas Woodhouse, executive director of the North Carolina Republican Party.

Responding to a Democratic Party tweet Sunday on the anniversary of the Voting Rights Act of 1965, Woodhouse accused Democrats of being responsible for killing black people in Wilmington in 1898.

Well, technically, thats true. The perpetrators of the 1898 insurrection/coup who burned down a black-owned newspaper, forced the citys legally elected Republican leadership to resign, more or less at gunpoint, and killed an unknown number of black residents were overwhelmingly affiliated with the then-conservative Democratic Party.

But mostly, thats a cutesy debaters trick. A reasonable person realizes that the Democratic Party has changed over the past 120 years.

Following Woodhouses logic, perhaps Democrats should start tweeting about the GOPs role in the Great Depression and the number of Republicans who opposed entry into World War II, giving aid and comfort to the Nazis. Should we blame contemporary Republicans for the burning of Atlanta and Charleston during the Civil War?

In 1898, the North Carolina Democratic Party consisted entirely of white men. The state Democratic Party in 2017 includes a large number of African Americans. In fact, more than 80 percent of black registered voters in North Carolina are Democrats.

In the 1960s, with Democrats like John F. Kennedy, Lyndon Johnson and Terry Sanford supporting civil rights, and the attraction of Barry Goldwater and the GOPs Southern Strategy, white Southerners began to exit the Democratic Party. Most black voters have long since pledged allegiance to the Democrats.

Wed suggest that if Tar Heel Republicans want to make inroads among black voters, they not only disavow these type of antics, but also stop pursuing voting limitations that disproportionately affect African-Americans, and draw election districts that can at least pass the muster of the courts.

The Republican Party should be able to appeal to black Americans with a positive message, especially on issues like personal empowerment, economic opportunity and school choice.

So will Republicans reach out to black voters on those important issues, or is the state GOP content to let Woodhouse sit back and blast off his usual bromides, hoping to fire up the base and score cheap political points? Is that really the message they have for black voters?

No wonder only 3 percent of the states black registered voters are Republicans. Frankly, were surprised the number is that high.

Continue reading here:
Republican leader's 1898 tweet a pathetic overture - Myrtle Beach Sun News

How do you measure reconciliation? Thats the question Im wrestling with, as I continue working on my investigation about reconciliation in small Canadian towns and it's leftme scratching my head.

Thats why Im canvassing academics for answers, including one whos examined what reconciliation looks like around the world (likeCyprus, for instance). But Ill have my work cut out for me. In its report Reconciliation In Practice, the nonpartisan United States Institute of Peace reported that indicators used to measure reconciliation including self-awareness, personal empowerment and motivation are generally weak, especially at the individual and government levels.

Can you refer me to someone whos done research into measuring reconciliation? Do you have suggestions for how it should be measured? Tell me viaFacebook,Twitteroremail.

I watched the fallout from last weeks decision by Petronas toshelveits Lelu Island LNG project on B.C.s north coast, which my colleagues atDiscourse Mediahavedocumentedextensively. Theonline bullying,intimidationandbickeringbetween Indigenous people otherwise known as lateral violence after the Petronas decision was particularly interesting to me.

Corporate and government officials who promote LNG projects to First Nations dont live in those communities, and dont have to deal with the fallout if a project is cancelled. According toTimes ColonistwriterLes Leyne, the benefits to First Nations were key selling points; they included alleviating poverty, boosting employment and community improvements. First Nations must take a critical look at how the promise of such benefits from these projectsimpactthe socio-cultural fabric of their communities.

Whereas some community members see benefits as practical, others view them as bribery. In a 2016Discourse Mediastoryabout the Lelu Island LNG project, the paving of a road in Lax Kwalaams is referred to in a benefits package circulated to community members as an inducement for good faith negotiations on LNG. Now that the Petronas deal is cancelled, theres no project to fight over but theres still infighting. If First Nations communities dont heal and learn from this, the same problem will play out over and over again.

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What does a reconciled town look like? - Toward Reconciliation

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Claire Saenz is a SMART Recovery Facilitator for SMART Recovery. It is an addiction recovery service without a necessary reference to a higher power or incorporation of a faith, or some faith-based system into it by necessity. Those can be used it, but they are not necessities. The system is about options. In this series, we look at her story, views, and expertise regarding addiction, having been an addict herself. This is session 1.

Scott Douglas Jacobsen:When it comes to the experience of addiction, what were your addiction and particular substance of choice?

Claire Saenz: My substance of choice was alcohol, which was coupled with an eating disorder and an anxiety disorder.

Jacobsen: What were the thoughts that ran through your mind as you were working to combat the addiction, to stop using the substance(s)?

Saenz: I was highly motivated when I decided to stop drinking, so my primary thought, initially, was that I was going to quit or die trying. I felt determined, but also extremely vulnerable because giving up alcohol meant that in many essential ways, I was giving up my sole coping mechanism.

Jacobsen: How did SMART Recovery compare to other services?

Saenz: Other services I used in my recovery were AA, individual therapy, and pharmaceutical treatment of my anxiety. I found SMART similar to AA in that it is also a peer support group. I found the social support aspect of both programs helpful. SMART was drastically different from AA in almost all other respects, however, and much more like the individual therapy I received.

SMARTs philosophy is one of personal empowerment rather than reliance on a higher power. The use of stigmatizing labels such as alcoholic or addict is discouraged. Direct discussion (cross-talk) among group participants is encouraged. Sponsorship is not part of the program. Group facilitators are not professionals, but they are trained in the SMART tools and meeting facilitation skills, and they are expected to adhere to a code of ethics.

Finally, SMART recognizes that recovery, while a process, is not necessarily a permanent one. While participants are encouraged to attend meetings for a significant time period and to become facilitators to pay it forward, we do not view recovery as being a permanent state. Instead, we achieve a new normal.

Jacobsen: What were some of the more drastic stories that you have heard of in your time as an addict, as a recovering addict, and now as a SMART Recovery facilitator?

Saenz: For the reasons mentioned above, I dont refer to myself as an addict or alcoholic, recovering or otherwise. If a label must be applied to my state, call me a person who has recovered from an addiction to alcohol.

As far as drastic stories, they fall into two categories: the carnage of addiction itself, and the carnage of one-size-fits-all addiction treatment where the one size is the twelve- step approach.

The carnage of addiction is simply limitless. I have lost dozens of friends and acquaintances to addiction-related causes, from organ failure to overdose, to suicide.

At one of my first AA meetings, I spent a few minutes talking to a nice young man who went home that night and hung himself. I know multiple people who have lost spouses and children to addiction. It is a dreadful condition that takes the lives of fine people, and the solutions we currently offer, as a society, are breathtakingly inadequate.

In terms of the consequences of one-size-fits-all treatment, it should come as no surprise that in a world of individuals, there will never be an approach to any physical or mental condition that will work the same way, or as well, for everyone. And yet for years, we have prescribed the exact same treatment to everyone with an addictive disorder.

Worse, what passes for treatment is often nothing more than expensive indoctrination into a free support group (12 step programs, themselves, are free)and if the patient fails to improve, the prescription ismore 12 step. Of course, this isnt working. The shocking thing is that we would ever expect it to work.

Jacobsen: How has religion infiltrated the recovery and addiction services world? Is this good or bad? How so?

Saenz: Twelve-step programs, which form the basis of most traditional treatment, are religious in nature. Adherents sometimes claim otherwise, but courts in the U.S. have nearly universally disagreed on that point.

As one jurist put it, The emphasis placed on God, spirituality, and faith in a higher power by twelve-step programs such as A.A. or N.A. clearly supports a determination that the underlying basis of these programs is religious and that participation in such programs constitutes a religious exercise. It is an inescapable conclusion that coerced attendance at such programs, therefore, violates the Establishment Clause.Warburton v. Underwood, 2 F.Supp.2d 306, 318 (W.D.N.Y.1998).

Because they are religious in nature, such programs may not be the best choice for, and certainly should not the only option given to, atheists or individuals with an internal locus of control.

Beyond that, the religious atmosphere of the programs can, and sometimes does breed an environment where seasoned members of the program become almost like gurus, given an almost clergy-like status and an inordinate amount of power over newer and more vulnerable members. Sometimes this power is used to exploit. The classic exploitation is sexual13th stepping is a common euphemism used to describe the practice of veteran members manipulating newcomers into engaging in sexual relationshipsbut emotional and financial exploitation can happen as well.

But the most tragic consequence of the infiltration of religion into addiction treatment is not, in my view, the religious aspect per se but the fact that the focus on that approach excludes all others. The real tragedy is that people are dying because they are never even told of other approaches that might help them.

In my own experience, 19 years ago when I sought treatment for my addiction to alcohol, I was told that the only option for survival was to become an active AA member. Being the rule follower I am, I did exactly that. I spent the next nine years of my life going to AA meetings and attempting to fit my fundamentally humanist worldview within the confines of that program.

I eventually found this impossible and left the program. In the aftermath of that, I had to re-examine every thought and belief I had developed in the time I had been abstinent to determine whether those thoughts and beliefs were my own or had been implanted during my AA years. I found this an extraordinarily painful process, in many ways as painful as quitting in the first place.

When I found SMART Recovery and realized that it had been possible, all along, for me to have received social support in a manner that honored who I was a person, I cried. I thought not only of myself and all the pain Id gone through because I wasnt told of other options besides AA but of all the others who had experienced the same thing.

This would be equally true regardless of the specifics of the treatment being offered because there is no one approach that is right for everyone. The real tragedy is the pain that has been caused, and the lives that have been lost, because one approach has become too dominant.

Photo Credit: Getty Images

See original here:
Claire Saenz, Looking in the 'Mirror' and Seeing the Self - The Good Men Project (blog)

Inner beauty and self-esteem can be your award winning virtues if you are five feet two inches tall, have passed Class 12 and belong to one of the three tribes of Lisu, Nah and Puroik.

It is not a beauteous sentence but the only way to sum up the quota system proposed for the three underprivileged tribes by the Miss Arunachal Beauty Pageant. Ahead of auditions for the 10th edition next month, the organisers of the contest have announced a direct entry by reserved quota for contestants from Lisu, Nah and Puroik minority tribes. The ethnic character of these tribes, their migration and roots in places as far as China or their history of political de-recognition followed by a deprived if restored citizenship in India makes them a very curious anthropological case study. But to offer them affirmative action via a beauty contest is a classic case of cross-wired and complicated social activism.

Arunachal Pradesh has been making a virtue out of positive discrimination. Last year, 59-year-old Hage Tado Nanya from Ziro village was crowned Mrs Arunachal. Married at 13, she participated to raise awareness against domestic violence, gender discrimination and polygamy. Many contestants in that pageant were victims of polygamy and violence.

Beauty contests have always had discrimination and commercial gain wired into their plumbing. The Miss Universe contest launched in 1952 a year after Miss World was a marketing stunt by Pacific Knitting Mills, a California clothing company after the winner of another rival pageant Miss America refused to wear one of its swimsuits. The point was to sell a swimsuit, not crown a woman for beings gods blue-eyed kid.

Such contests have long been debated as hotbeds of female objectification and commercial opportunism. They confuse the psychological self esteem of a person with her body attributes. But despite loud protests and sloganeering across the world, they have never really faded away from popular culture.

Even in these last two years when persuasive new arguments of colour, race, plus size and body positivism got added to fundamental feminist concerns, no society or country has weaned away entirely from beauty pageants.

Whats happened instead, including in India, is an improvisation of the beauty contest model. Beauty has not only become accepting of diversity but it is now outraged and activist like. The old contest model of dressing up, lining up, walking out before a jury to be judged for a set of agreed upon virtues, should have been scrapped to wipe out its inherent flaws. Instead it has been made bigger with room for the violated, the ostracised, the downtrodden, the gay, the married (thats a separate category of contests), the physically challenged and now the tribal. There are beauty contests for incarcerated women across the world. Bom Paston Womens Prison in Brazil holds a contest ironically titled Miss Jail whereas Lithuanias Penal Labour Colony calls it Miss Captivity.

In India too what we now have is an alternative culture of contests that still in some form worship the body positivism or whatever. Indias first transgender pageant Indian Super Queen was launched in 2010 by Laxmi Narayan Tripathi, the Mumbai-based transgender activist to reiterate the beauty and esteem of an otherwise ridiculed community. Mr Gay India, Nepals Ms Dalit Queen (launched in 2013) and a contest organised for visually challenged girls by Mumbais National Association for the Blind last year add to the list. What exactly are such contestants contesting for though is hard to define if it is not dressed up beauty?

Back to Miss Arunachal Pradesh.

The three tribes chosen via quota entry to the pageant come with a defensive explanation, which says it is to celebrate inner beauty and raise self confidence and self esteem. Whether self esteem is directly proportional to winning or participating in a beauty pageant has still not been proved by any scientifically designed anthropological study done with beauty queens across the world. But what is worse is creating reservation for an ideological and existential talent as vague as like inner beauty for which there are no barometers of measurement on a scale of 1 to 10.

The question we may need to address as a society is why in the first place do we need beauty contests to address societal issues like LGBT rights, or rehabilitate downtrodden tribes like the Lisu, Nah and Puroik?

Perhaps it is easier to find sponsors for events that glamourise anything victimhood, violence, natural and cosmetic beauty or physical handicaps but hard to raise a hue and cry on personal empowerment programmes that dont parade the dressed up body posturing to seek notice.

Shefalee Vasudev is a fashion journalist and author

The views expressed are personal

Read more:
Quota for three tribes in Arunachal pageant: Case of cross-wired activism - Hindustan Times