Abstract
The Challenge of the Disadvantaged is to recognise difference without judgmental labelling and to facilitate the development of each individual to the limit of their potential.
The achievement of this objective requires a new approach to change by considering the physical, emotional, mental and spiritual (FIN Model) challenges of each individual and facilitating positive transition through inclusive inner and outer journeys. This approach uses the Third Way that balances 'Process & Task' and 'Participation & Trust' interventions though education vehicles for the individual, the organisation and the community.
This new approach incorporates the CASEPT philosophy, which provides an intensive integrative person-centred series of interventions to improve physical integration, relationships, self-awareness and self-worth so that educability may be maximised within the framework of the educational system. This framework celebrates differences, rather than creating increased marginalisation and dysfunctionality, by providing a basis for inclusion and personal development.
1.0 Background
There are many ways to consider disadvantage in our society, but it is much better to consider people to be 'different' rather than disadvantaged with differing needs. Some may be physically or mentally (including dyslexia) challenged, others may be from different ethnic groups, genders, sexual orientation and religious persuasions. Difference also extends to the inability to build relationships and the disabling effects of multiple traumas and the low self-esteem that is often found in inner city areas. These 'frameworks of difference' may be resolved by the individual traversing both an inner and outer journey to find personal fulfilment and inclusion. At the same time organisations have their own inner and outer journeys to facilitate this personal transition in a positive and constructive way that celebrates the 'richness of diversity'. It is the effectiveness of this process that defines whether difference becomes disadvantage and each human being moves to a place where they are able to develop to the limit of their potential. However, the writer feels there are no limits to potential only the determination of the individual, the time scales for achievement and the will of the community to facilitate growth.
Conventional models of facilitation have been based on labelling the disadvantaged and attempting to compartmentalise them into relevant care regimes. The latest thinking on care for the disadvantaged is based upon integration rather than separation and the celebration of difference rather than the de-humanising of people. This creates a much greater challenge to organisations and requires a new conceptual framework to address the issues, specialised interventions required and a non-judgemental view of difference
Traditionally, Society has tried to marginalise and institutionalise the disadvantaged, from the WorkHouse and Asylums of Victorian times to the Special Schools of today. Even Charities that have also been set up to protect the disadvantaged may cause people to become disenfranchised and often unable to co-exist in the community. There is, however a Third Way that provides a balance between the 'ethos of logic' and the 'ethos of care' to provide effective inclusion.
2.0 The Third Way
Social change requires new independent thinking that challenges accepted practices and seeks to find a new approach. It could be argued that conventional change models have fallen into two categories, namely 'process & task' and 'participation & trust'. The first works to achieve change by using a structured process of training interventions to develop knowledge and skills. The second works to rebuild self-worth and create new values that may be used to construct more effective social relationships and thereby make people effective 'citizens'. Neither of these two approaches has been found to be totally successful. It could be argued that both approaches are valuable in their own right but it is only through an integrated or 'third way' that long-term positive change may be achieved.
There is much talk about the so-called 'Third Way' (Plant, 1998) but this has not been fully articulated or structured as a viable option. There is a need for an integrated 'process & task' and 'participation & trust' approach to achieve long-term sustainable change. This integration creates a Third Force of Change that represents the Third Way. A clearer understanding of this conceptual framework may be obtained by introducing the FIN model of change.
The FIN model of change considers that a hierarchical pyramid of needs influences people. These needs or dimensions (Figure 2) empower us at a number of levels commencing at the physical world, then emotional defining our feeling responses, then mental controlling our cognitive interactions and then at the highest level spiritual which drives our values and beliefs. These concepts of are re-enforced by the work on emotional intelligence (Goleman, 1997) and on spiritual intelligence (Zohar, 2000). Spiritual in this context is not religious, but represents the inner 'spark' that makes us all different and drives our lives through directed 'will', so that we may understand or illuminate the experience of 'being-in-the-world. The focus of existential philosophy, therefore, is on the 'way of being' of the person and the qualitative texture of their relationship with self ('eigenwelt'), others ('mitwelt') and the physical world ('umwelt') (Laing, 1960,1961).
Also using the Eastern Ying and Yang analogy, it can also be seen how the male represents 'processes & tasks', which may be integrated with the female representing 'feelings & values' so that balance may be achieved. This analogy can be extended to left and right hand brain theory where the left hemisphere could be regarded as representing 'process & task' and our analytical way of seeing the world. On the other hand the right hand hemisphere would represent 'feelings & values', being our more intuitive sense of the world. Taking the analogy one step further, knowing that the left hand hemisphere controls the right side and visa versa, the way we behave is like having two hands on a wheelbarrow. We all know how dysfunctional we may become by insisting on only using one hand. It takes twice as long to get anywhere and we may fall over from being out of balance. So why do some people insist on being 'single handed'?
These dimensions of change may be regarded as 'engines' that interact with reality and can be better understood by seeing them as a chain. Our values and beliefs (spiritual engine) drive our thinking (mental engine) which in turn drives our feelings (emotional engine) and on to manifest the way we create our reality in our actions (physical engine). This is shown in Figure 3 with our will being the empowering force from values and beliefs to achieve change in the way we create and interact with reality.
This FIN model shows in a simple, but powerful way that values drive thoughts, which invoke feelings leading to actions and behaviours in the workplace. It also demonstrates the amplification effect whereby a small input at the Values stage can have a dramatic impact on how people perform. The converse is also true in the way in which the physical world affects our thoughts, feelings and beliefs, which in turn change the way we interact with life and how we learn 'life's lessons'. The engines can also be regarded as linked together in that it takes congruency of development for 'values & beliefs' to create thoughts and feelings and their interaction with the physical world.
The 'Third Way' represents a new approach to social integration that represents a balance between the views of the 'organisation' and 'individual' and find the middle ground of integration between a 'process & task' (institutionalisation) and a 'participation & trust' (charity) led community. It rekindles societal idealism in a form that allows individuality and solidarity to co-exist. It has at its core a respect for a new set of organisational values (Giddens, 1998):
These must be balanced with a new set of individual core values, which are :
It is the integration and balance of these two sets of values that creates the Third Way. This Third Way may be enacted through three Vehicles of change; the individual, the organisation and the community.
1.0 The Individual - The CASEPT Approach
The CASEPT approach is an integrative person-centred series of interventions that recognises that every person is different but may be facilitated in their inner and outer journeys of development by a constructive organisational framework. At its heart is the AVRAR Model of Change that considers that the path to development request a process of Awareness, Vision, Responsibility, Action (and Review) and Re-enforcement for effective transition. The AVRAR model is delineated in figure 4.
Awareness - this is a process to develop a new way of 'seeing the world', which uses the FIN model to re-frame the person's view of the world. It moves from physical interaction, through emotional release and the building of relationships, to a mental view of the 'pro's' and 'cons' of the current situation through to the re-building of self-worth.
Vision - Each of the students uses the Life Script Workbook to review their own life goals, which may be reviewed with their counsellor to create an achievable vision of the future. The vision is converted into goals that are realistic so that options may be considered and the will to change effectively directed at an outcome that is achievable. It makes use of the GROW model that has been very effectively used in coaching performance (Whitmore, 1996). This vision is personally documented and criteria and milestones for success defined.
Responsibility - this is a process of facilitating the person from their 'new found' belief in themselves (spiritual), via the FIN model into productive education. The results of the psychometric CASEPT Battery (mental) are fed back to help identify potential educational direction. Through eclectic counselling, the emotional baggage of the past is 'discharged'. Finally, productive education is found through a physical subject choice process.
Acton - When the participant has taken responsibility for their life and formulated a realistic vision for their future, it is possible for them to create the sense of purpose to achieve their goals. An Action Plan is developed with the counsellor to facilitate their transition through education. Additional resources may be required from other service providers, government agencies and voluntary bodies to consolidate the change and provide transitional resources for complementary training or welfare-benefits. Inherent within any Action Framework is the process of review and reflection that allows adjustment and optimisation.
Re-enforcement - this is the process of maintenance, using the FIN model, to minimise relapse and create new 'coping strategies'. It takes two forms with a mentor in the community providing the 'feelings and values' dimensions to facilitate long-term change. A coach within the educating organisation provides the 'process and task' interventions to ensure the short-term delivery of the individual's and institution's expectations.
2.0 The Organisation: The Inner & Outer Journeys of Inclusion
In the Education Process, it is necessary for the individual to undertake an inner journey of improved self-awareness, which will have many challenges. It recognises that for many individuals there may be many challenges of 'disadvantage' that may be Physical, Emotional, Mental or Spiritual as defined by the FIN Model of Change. This recognises that in addition to the more conventional physical and mental states of disadvantage, students may come from areas of high social and economic deprivation any may have challenges and fears (Inhibitors) that may make it very difficult to even start this Inner Journey. These barriers to internal reflection must be overcome before self-awareness can be instigated.
The CASEPT approach follows the FIN Model of Change sequence of first dealing with physical challenges and isolationist behaviours (Physical Dimension). Then rebuilding relationships with others to include teachers and other students (Emotional Dimension). By creating a cognitive decision balance the student then 'engages' the education process (Mental Dimension) and finally by building self-worth feels empowered and trusts the 'system' (Spiritual Dimension). This self-awareness allows the student to visualise a new future. However, they can only move forward by taking personal responsibility and from their essence engage the will to change, grow and develop.
The Outer Journey is a process of re-engaging the world and more particularly the 'learning institution' in a positive and constructive framework that again uses the FIN Model sequence. It starts with the belief that the education process in 'useful to their objectives' and that they will be able to achieve outcomes that are meaningful to them (Spiritual Dimension) as well as being prepared to take the personal risks required to change. Through the review of a Skill Audit or the CASEPT Psychometric Battery (post 14) it possible to target potential education goals and formulate an action plan (Mental Dimension). The next stage is to improve congruency with personal emotions and deal with past traumas and 'baggage from the past'. This can best be achieved through an intensive person-centred counselling approach that will facilitate improved relationships in the education institution (Emotional Dimension). The Life-Script Workbook may be used for the student to document their Inner and Outer Journeys, which may be integrated with Records of Attainment provided by the education institution.
The recognition that this process of educational transition requires re-enforcement through a mentoring process in the Community and a coaching process in the educating institution will take at least 9 months and, more typically, 18 months before positive outcomes are observed.
Finally, a process of developing quasi-families of twelve students, four triads, within the educating institution and then promulgating positive behaviours and attitudes into the Community can do much to reverse the effect of negative peer-group pressures. It builds on the concept of first creating triads that group to form quasi-families of twelve. Each student may then seed a new family of twelve and so on to create a chain reaction of positive change.
An assessment of an Educability Index that combines an assessment of the various variables influencing the inner Journey with those of the Outer Journey can be created that represents this conceptual Education Process. The objective of an Educability Index is to find a mathematical framework that may be used to assess individual needs using variables that are measurable, directly or indirectly, from the real world. The Educability Index would then provide a basis for assessing the interventions required, assisting the student into sustainable, outcome driven education.
To Summarise:
Inhibitors - These are the major factors influencing the student by the 'World' or environment in which they live.
Inner Journey - These are the qualities of the individual represented by actual and potential abilities that may be challenged by physical, emotional, mental or spiritual disadvantage.
Essence - These are the unique qualities inside each individual that define the way they look at the world' and cost of core values, their personal clarity in envisioning the future and their trust in the facilitating institution or system in facilitating then through the education process.
Outer Journey - This the vehicle through which the student interacts with the educating institution to be motivated, acquire skills, build relationships and achieved defined education outcomes.
Facilitating Institution's Effectiveness - This is the effectiveness of the facilitating institution and service providers, which may be indexed on past or predicted performance outcomes.
The transition from disadvantage to advantage and from exclusion to inclusion requires intensive input to overcome the potential barrier to change, as shown in figure 6.
The height of this potential barrier will depend on the circumstances of the individual and their environment. Input must be of sufficient intensity and quality to move the individual out of the 'pit' with the use of mentoring and coaching to ensure the consolidation of new habits of behaviour and learning framework.
5.0 The Community The recognition of 'difference' in any community must be balanced with the justification of resources to facilitate change. Until relatively recently, difference has been compartmentalised, labelled and segregated. However, with a greater recognition that all human beings have a 'sliding scale' of advantage and disadvantage and that the role of the system is to develop each person to the limit of their potential and facilitate transition into their personal objectives, the need for integration has become paramount. This process of integration makes considerable demands on the system and requires greater flexibility, person-centred focus and the incorporation of special needs provision as part of the infrastructure of learning. It also requires the more effective use of voluntary resources to facilitate and supplement change.
The integration of the efforts of various service providers to balance the physical, emotional, mental and spiritual needs of those that are different in our society requires a clear set of values as defined in the Third Way.
We live in a world that is rapidly becoming a 'global village' with all the diversities of culture, ethnicity, religious beliefs, ancestry and challenges of both social and economic development. The very nature of life as we know it is changing with new communication systems bringing awareness for the first time to all. However, with awareness comes responsibility and if knowledge is not to be just vested in the 'chosen few' we need to consider new forms of government that respect individual freedom to choose within a framework of collective consciousness and responsibility.
The dictionary defines government as 'the system by which a state or community is governed' with our early concept of democracy stemming from the philosophers of ancient Greece. Although Socrates claimed only to know that he was ignorant, in arguments he developed a number of distinctive ethical views in the form of paradoxes. These included the ideas that virtue was knowledge; that no one does wrong willingly, but only out of ignorance; and that it is better to be wronged than to wrong someone else.
The Republic, Plato's major political work, is concerned with the question of justice. Starting with the question "Does justice pay for the individual, apart from any external rewards?" it argues that justice in the soul is linked to justice in the city. Both soul and city have three analogous parts: a desiring part; a spirited part (something like the will); and a rational part. Justice involves each part carrying out its own proper function; Plato argues that this means that the two non-rational parts must be ruled by the rational part. Far from being a mere analogy, the relation between soul and the city turns out to mean that the two lower classes in the city must be ruled by the highest class, the philosophers. They alone can use their reason to acquire knowledge of the forms.
The political structure of the just city would thus depend on a thorough educational programme, which selects the potential philosophers on the basis of merit, without regard to class or gender, and trains them ultimately to know and love the forms, through which each person progresses to his or her maximal level of ability. Such an education must begin by training the appetites and spirit to accede to the rule of reason, and so the earlier stages involve music and gymnastics, which seek to harmonize the passions. The later stages of education use mathematics as a gateway to the forms.
Once the philosophers are selected, their autocratic rule in the light of reason must be safeguarded from corruption. Therefore, they are to be deprived of private property and families, and forced to pay attention to civic affairs instead of only contemplating the forms. Such drastic measures alone can ensure that their rule is for the sake of the city as a whole and not for their private interests.
Nevertheless, Plato is not sanguine about the stability of such a regime; he foresees a failure of the philosophers to apply their ideal knowledge and the decline of regimes that would then follow. In the absence of an ideal city, the individual can only seek to know the form of the Good and guide his or her actions by that knowledge, which Plato compares to the patterns of the stars.
Governments are mostly elected though a democratic process with representatives charged with the responsibility of creating a well ordered and developing society that is both responsible and economically effective. The process of achieving these goals is by raising taxes for public programmes and inspiring the entrepreneurial spirit of the private sector.
Government funding, often through specialised departments and local & regional authorities, facilitates Service Providers to deliver individual and community enhancement programmes. Funding is provided from government tax raising at three major levels, National or Federal, Regional or State and Local or City. There are various methods for evaluating outcomes through Key Performance Indicators of which only some are published in the public domain
At the level of the individual these impact as Educational Institutions of various types, Emergency Services (Police, Health & Fire), Social or Welfare provision, Voluntary Bodies, Employment Services and the collaborative Employer/Government groups such as the Training & Enterprise Councils (TECs) in the UK. Many of the service providers have different agendas e.g. Police - security and there is a tendency to be monocular when formulating strategy.
All these Service Providers are required to 'Justifying Benefits' they deliver on the basis of cost and effective outcomes. Key Performance Indicators are often used to measure outcomes with sanctions being imposed for under achievement. Where Service Providers are subject to competitive tender, there tends to be less exchange of information, minimal collaborative working and with a focus on short-term rather than long-term plans (Flude & Powell, 1997a). When considering new approaches there is a need to overcome the Justifying Benefits barrier, which may dehumanise the interventions and concentrate only on statistics.
6.0 Summary and Conclusions
The challenge of disadvantage or what is more accurately described as 'difference' provides opportunities for the demonstration of the higher dimensions of humanity. Disadvantage is not an absolute and merely depends on the frame of reference of the observer. It is characterised by Professor Stephen Hawkins who to the external observer is a person challenged by severe physical disability, but when it is possible to access his mind we discover a philosopher-scientist of genius. We are all enabled and disabled in different ways and the challenges of disadvantage merely represent opportunities for specific help to discover the untapped other resources and latent skills.
The challenge for out educational system is to recognise disadvantage without 'labelling' and to create an integrative framework that celebrates difference and applies resources to meet specific needs. The recognition that each person will undertake both an inner and outer journey within the educating institution provides a framework to build positive interventions that will maximise inclusion possibilities.
The application of the FIN model to consider the physical, emotional, mental and spiritual dimensions of disadvantage, which may be combined with the AVRAR Transition model to facilitate positive change, represents a new way forward. This new conceptual framework is embodied in the CASEPT approach that uses an integrative person-centred series of interventions to facilitate positive change that represents a harmonious balance both for the individual and the organisation.
This balance between the masculine (Process & Task) and feminine (Participation & Trust) dimensions of change creates the vehicle by which the education process can enable rather than disable and students. It is a framework for inclusion rather than exclusion and reflects that different people will require different types and levels of resource to overcome their potential barriers to change.
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