This second blog focuses on Norman Doidge and his view of Neuroplasticity, as well as on CO, or community organizing. Doidge is a psychiatrist and psychoanalyst, whose interest is in brain plasticity. He defines neuroplasticity as the brain’s ability “to change its structure and functions” (Doidge, n.d.). He says further, that “it is revolutionary. It has a major impact in all that we do” (Doidge, n.d.). The brain is adaptable, changeable, and malleable. It all started with Freud, who called this process the “Law of Association by Simultaneity” (Freud, 1880-1890’s). He said that changes come about because of thought. Freud influenced another psychiatrist, Dr. Eric Kendall. In the late 1900’s, Dr. Kendall said that: “human thoughts and learning turn on the genes in our brain center” (Kendall, late 1900’s). It was previously thought that the hardwiring of our brains was predetermined by our genetics, and that nothing in our brains could change. It was also thought that if one was born with brain deficits, one had to live with them. Then, the brain was thought of as a computer-which led to neurological nihilism, but was shown to be much more complicated. It has been shown that neuroplasticity exists, and that the proof of this lies in stroke victims, who learn to use their paralyzed limbs; in those who are blind from birth-and begin to see; those with chronic pain-it is erased; those with learning disorders-they are cured; and those with chronic anxiety and depression-it is alleviated. We, as human beings, must learn to appreciate the brain, and believe that change is possible.
My thoughts on neuroplasticity are in alignment with those scientists who say that anything having to do with “human training, education, and culture is based on the brain” (Doidge, n. d.).
The brain, which is in a state of flux, as is the universe, will most probably have more attributes than neuroplasticity, As our knowledge of the universe expands, so too does our knowledge of the brain. As Doidge says: “This is a sense of the fantastic” (Doidge, n. d.). This is, indeed, a revolutionary work. It entices other scientists and philosophers to search for even more discrete parts of the brain, and the universe. As was said in the lecture by Doidge, supernatural ideas come about when discussing or thinking about neuroplasticity. The development of the Universe and the development of the brain have definite links. For does not the Bible say: “In the Beginning was the Word, and the Word was with God. And the Word was God” (St. John, circa 90 CE). At the beginning of chapter 2, entitled “The Priest of the Sun” in “House Made of Dawn” by N. Scott Momaday (1968), it begins with the Bible verse quoted above. This novel was a Pulitzer Prize Winner in 1969. What it is referring to is Abel’s (the main character’s) inability to “fit” into the world of the Reservation or the world of the White Man. The Pastor and priest, Reverend John Big Bluff Tosamah, is running a Native American Church, but is using Christian scripture to address the Native peoples in Los Angeles. As was common from the beginning was the sacredness of the Word, and what separated man from every other species was the Word. But, as mankind progressed and discovered his world, he was able to see that other species (whales, dogs, birds, etc.) were able to communicate with each other without using words. Like the theory of neuroplasticity, we were able to discover that more vocalizations were produced than by words. As we continue to explore the universe around us, as well as the brain, we will discover greater access to the brain’s, and the universes, secrets-waiting to be found.
CO, or community organizing, is defined as: “a values-based process by which people-most often low- and moderate-income people previously absent from decision-making tables-are brought together in organizations to jointly act in the interest of their ‘communities’ and the common good” (Parachini, L. & Covington, C. 2001). This article talks about social justice and economic justice. They, the community, take action by negotiating with the powers that be. If these negotiations fail, they put pressure on the institutions by a variety of means (Parachini, L. & Covington, C. 2001). Building power is what differentiates CO from other strategies of social change. (Parachini, L. & Covington, C. 2001). CO’s are “organizations that are democratic in governance, open and accessible to community members, and concerned with the general health of the community rather than a specific interest or service function…” (Borgos & Douglas, 1996. p. 2.). They have four principles of contemporary CO. They are: “A Participative Culture; Inclusiveness (which includes peoples ‘of color, low-income constituencies, immigrants, sexual minorities, and youth’) (Borgos, & Douglas.1996. p. 2.); Breadth of Mission and Vision (‘integrating a diverse set of issues and linking them to a larger vision of the common good’) (Borgos, & Douglas. 1996. p. 2.); and a Critical Perspective where (‘effective governance depends on civicness-not consensus’) (Borgos & Douglas, 1996, p. 3.). This may ‘generate conflict, but also stimulate participation and sharpen political discourse in ways that lead to deeper forms of social collaboration’” (Borgos, & Douglas. 1996. p. 3.).
CO’s fight for “fairness and equity” (Parachini, L. & Covington, C. 2001. p. 1.), is used by various marginalized groups. Fisher and Romanofsky (1981) separated out four distinct phases of historical periods. The first (1890-1920), was dominated by the settlement house movement and was based on building community-thus; social workers were came into being (Fisher & Romanofsky. 1981). The second phase, (1920-1940), which was run by social workers, occurred during the Great Depression. It was based on national organizations, as communities did not organize to solve economic problems. The third chapter of CO’s history took place during the 1940’s to 1960’s. Social workers took a new interest in community organizing, as well as the
rise of Saul Alinsky and his new approach to community organizing. (I will talk later about Saul). The fourth and final phase of community organizing was in the ‘60’s, ‘70’s and ‘80’s. In the 1960’s grassroots movements were widespread. Activists in the 1970 have struggled with many federal anti-poverty movements (Fisher & Romanofsky. 1981). Since the ‘80’s, many movements incorporating CO’s have flourished. Saul Alinsky (d.1972) was the founder of the Industrial Areas Foundation (IAF). He is inspirational to me. He was instrumental in organizing Back of the Yards Neighborhood Council which, along with the Catholic Church in Chicago, won victories on “child welfare, public school improvement, and neighborhood stabilization” (Alinsky. Late ‘30’s). BYNC also helped organize the packing house workers into a union with collective bargaining. They fought the Chicago “machine” (Miller, 2000). Cesar Chavez, founder of the National Farmworkers Association, later to be called the United Farmworkers Union. This organization had tremendous results for Hispanic community throughout the United States, but especially in CA. Alinsky, along with the Catholic Church, as well as many mainline denominations of Protestant persuasions, helped to fund Alinsky and his movements to fight racism and poverty throughout the United States. Alinsky fed on the Civil Rights movement of the South, and used funding provided by the Churches, students, and religious seminaries to promote Community Organizing in African-American and Hispanic-American communities.
(Miller, 2000). This movement I became involved in. I worked at a drug-crisis center in Oakland, CA, which was located in downtown Oakland. Here, I worked with African-Americans, including the Black Panthers, Hispanic-Americans, and Native Americans, as well as with sexual minorities, and for women’s rights. I protested the war in Viet Nam in Berkeley, and in San Francisco and Monterey, CA. As I moved to Cheyenne, WY, I also protested nuclear power and the White Train. Although not a Community Organizer, I have a familiarity with the different movements and the rights that they were fighting for. I hope to get back into neighborhood organizing to assist marginalized, oppressed peoples in their struggles for a better life, and an end to war. My belief in people, “in the ability of regular folks to guide their lives, to speak for themselves, to learn the world and how to make it better” (Beckworth & Stoecker, n. d.). It is important to not lead, but to facilitate CO (Parachini, L. & Covington, C. 2001). If the people can see that “it is they who must do something about their own problems, and that it is only THEY who can be trusted to do the right thing…” (Parachini, L. & Covington, C. 2001. p. 1.). The Community Organizers “build power out of that community” (Parachini, L. & Covington, C. 2001. p. 2.). The organizers are responsible for creating strategies to motivate the people in the community, and to “challenge those feelings which inhibit action…fear, apathy, self-doubt, inertia, and isolation” (Parachini, L. & Covington, C. 2001. p. 2.), and to encourage those feelings which “support action…anger, hope, self-worth, urgency, and a sense of community” (Parachini, L. & Covington, C. 2001. p. 2). There are several dilemmas in organizing the people for campaigns. One is to “depolarize in order to negotiate resolution of these conflicts” (Parachini, L. & Covington, C. 2001. p. 2.). Another dilemma is “how to balance the work of campaigns with the ongoing work of organizational survival” (Parachini, L. & Covington, C. 2001. p. 2.).
References
Beckwith, D. & Stoecker, R. (n. d.). In Parachini, L. & Covington, C. (2001). Community Organizers: Who Are They?
Borgos, S. & Douglas, S. (1996) In Parachini, L. & Covington, C. (2001). The Basics-What is CO?
Doidge, (n.d.). On the brain and neuroplasticity. Retrieved September 6, 2009, from:
Fisher, R. & Romanofsky, P. (Eds.) (1981). In Parachini, L. & Covington, C. (2001) A Brief History of CO.
Freud, (1800-1890’s). In Doidge’s speech on neuroplasticity
Kendall, (late 1900’s). In Doidge’s speech on neuroplasticity
Miller, M. (2000) Organize! Training Center. In Parachini, L. & Covington, C. (2001) A Brief History of CO.
Momaday, N. Scott. (1968) House Made of Dawn. Mass Market Paperback (1969).
Parachini, L. & Covington, C. (2001) A Brief History of CO. pp. 1-4. The New York Foundation. (1994).
Parachini, L. & Covington, C. (2001) Community Organizers: Who Are They? pp. 1-3The New York Foundation, (1994).
Parachini, L. & Covington, C. (2001) Community Organizing: The Basics-What is CO? pp. 1-3. The New York Foundation, (1994).
St. John, (circa 90 CE), In: Senior, D. & Getty, M.A. (Eds.) (1990) The Catholic Study Bible. p. 148 of the New Testament. Oxford University Press, New York, NY
My thoughts on neuroplasticity are in alignment with those scientists who say that anything having to do with “human training, education, and culture is based on the brain” (Doidge, n. d.).
The brain, which is in a state of flux, as is the universe, will most probably have more attributes than neuroplasticity, As our knowledge of the universe expands, so too does our knowledge of the brain. As Doidge says: “This is a sense of the fantastic” (Doidge, n. d.). This is, indeed, a revolutionary work. It entices other scientists and philosophers to search for even more discrete parts of the brain, and the universe. As was said in the lecture by Doidge, supernatural ideas come about when discussing or thinking about neuroplasticity. The development of the Universe and the development of the brain have definite links. For does not the Bible say: “In the Beginning was the Word, and the Word was with God. And the Word was God” (St. John, circa 90 CE). At the beginning of chapter 2, entitled “The Priest of the Sun” in “House Made of Dawn” by N. Scott Momaday (1968), it begins with the Bible verse quoted above. This novel was a Pulitzer Prize Winner in 1969. What it is referring to is Abel’s (the main character’s) inability to “fit” into the world of the Reservation or the world of the White Man. The Pastor and priest, Reverend John Big Bluff Tosamah, is running a Native American Church, but is using Christian scripture to address the Native peoples in Los Angeles. As was common from the beginning was the sacredness of the Word, and what separated man from every other species was the Word. But, as mankind progressed and discovered his world, he was able to see that other species (whales, dogs, birds, etc.) were able to communicate with each other without using words. Like the theory of neuroplasticity, we were able to discover that more vocalizations were produced than by words. As we continue to explore the universe around us, as well as the brain, we will discover greater access to the brain’s, and the universes, secrets-waiting to be found.
CO, or community organizing, is defined as: “a values-based process by which people-most often low- and moderate-income people previously absent from decision-making tables-are brought together in organizations to jointly act in the interest of their ‘communities’ and the common good” (Parachini, L. & Covington, C. 2001). This article talks about social justice and economic justice. They, the community, take action by negotiating with the powers that be. If these negotiations fail, they put pressure on the institutions by a variety of means (Parachini, L. & Covington, C. 2001). Building power is what differentiates CO from other strategies of social change. (Parachini, L. & Covington, C. 2001). CO’s are “organizations that are democratic in governance, open and accessible to community members, and concerned with the general health of the community rather than a specific interest or service function…” (Borgos & Douglas, 1996. p. 2.). They have four principles of contemporary CO. They are: “A Participative Culture; Inclusiveness (which includes peoples ‘of color, low-income constituencies, immigrants, sexual minorities, and youth’) (Borgos, & Douglas.1996. p. 2.); Breadth of Mission and Vision (‘integrating a diverse set of issues and linking them to a larger vision of the common good’) (Borgos, & Douglas. 1996. p. 2.); and a Critical Perspective where (‘effective governance depends on civicness-not consensus’) (Borgos & Douglas, 1996, p. 3.). This may ‘generate conflict, but also stimulate participation and sharpen political discourse in ways that lead to deeper forms of social collaboration’” (Borgos, & Douglas. 1996. p. 3.).
CO’s fight for “fairness and equity” (Parachini, L. & Covington, C. 2001. p. 1.), is used by various marginalized groups. Fisher and Romanofsky (1981) separated out four distinct phases of historical periods. The first (1890-1920), was dominated by the settlement house movement and was based on building community-thus; social workers were came into being (Fisher & Romanofsky. 1981). The second phase, (1920-1940), which was run by social workers, occurred during the Great Depression. It was based on national organizations, as communities did not organize to solve economic problems. The third chapter of CO’s history took place during the 1940’s to 1960’s. Social workers took a new interest in community organizing, as well as the
rise of Saul Alinsky and his new approach to community organizing. (I will talk later about Saul). The fourth and final phase of community organizing was in the ‘60’s, ‘70’s and ‘80’s. In the 1960’s grassroots movements were widespread. Activists in the 1970 have struggled with many federal anti-poverty movements (Fisher & Romanofsky. 1981). Since the ‘80’s, many movements incorporating CO’s have flourished. Saul Alinsky (d.1972) was the founder of the Industrial Areas Foundation (IAF). He is inspirational to me. He was instrumental in organizing Back of the Yards Neighborhood Council which, along with the Catholic Church in Chicago, won victories on “child welfare, public school improvement, and neighborhood stabilization” (Alinsky. Late ‘30’s). BYNC also helped organize the packing house workers into a union with collective bargaining. They fought the Chicago “machine” (Miller, 2000). Cesar Chavez, founder of the National Farmworkers Association, later to be called the United Farmworkers Union. This organization had tremendous results for Hispanic community throughout the United States, but especially in CA. Alinsky, along with the Catholic Church, as well as many mainline denominations of Protestant persuasions, helped to fund Alinsky and his movements to fight racism and poverty throughout the United States. Alinsky fed on the Civil Rights movement of the South, and used funding provided by the Churches, students, and religious seminaries to promote Community Organizing in African-American and Hispanic-American communities.
(Miller, 2000). This movement I became involved in. I worked at a drug-crisis center in Oakland, CA, which was located in downtown Oakland. Here, I worked with African-Americans, including the Black Panthers, Hispanic-Americans, and Native Americans, as well as with sexual minorities, and for women’s rights. I protested the war in Viet Nam in Berkeley, and in San Francisco and Monterey, CA. As I moved to Cheyenne, WY, I also protested nuclear power and the White Train. Although not a Community Organizer, I have a familiarity with the different movements and the rights that they were fighting for. I hope to get back into neighborhood organizing to assist marginalized, oppressed peoples in their struggles for a better life, and an end to war. My belief in people, “in the ability of regular folks to guide their lives, to speak for themselves, to learn the world and how to make it better” (Beckworth & Stoecker, n. d.). It is important to not lead, but to facilitate CO (Parachini, L. & Covington, C. 2001). If the people can see that “it is they who must do something about their own problems, and that it is only THEY who can be trusted to do the right thing…” (Parachini, L. & Covington, C. 2001. p. 1.). The Community Organizers “build power out of that community” (Parachini, L. & Covington, C. 2001. p. 2.). The organizers are responsible for creating strategies to motivate the people in the community, and to “challenge those feelings which inhibit action…fear, apathy, self-doubt, inertia, and isolation” (Parachini, L. & Covington, C. 2001. p. 2.), and to encourage those feelings which “support action…anger, hope, self-worth, urgency, and a sense of community” (Parachini, L. & Covington, C. 2001. p. 2). There are several dilemmas in organizing the people for campaigns. One is to “depolarize in order to negotiate resolution of these conflicts” (Parachini, L. & Covington, C. 2001. p. 2.). Another dilemma is “how to balance the work of campaigns with the ongoing work of organizational survival” (Parachini, L. & Covington, C. 2001. p. 2.).
References
Beckwith, D. & Stoecker, R. (n. d.). In Parachini, L. & Covington, C. (2001). Community Organizers: Who Are They?
Borgos, S. & Douglas, S. (1996) In Parachini, L. & Covington, C. (2001). The Basics-What is CO?
Doidge, (n.d.). On the brain and neuroplasticity. Retrieved September 6, 2009, from:
Fisher, R. & Romanofsky, P. (Eds.) (1981). In Parachini, L. & Covington, C. (2001) A Brief History of CO.
Freud, (1800-1890’s). In Doidge’s speech on neuroplasticity
Kendall, (late 1900’s). In Doidge’s speech on neuroplasticity
Miller, M. (2000) Organize! Training Center. In Parachini, L. & Covington, C. (2001) A Brief History of CO.
Momaday, N. Scott. (1968) House Made of Dawn. Mass Market Paperback (1969).
Parachini, L. & Covington, C. (2001) A Brief History of CO. pp. 1-4. The New York Foundation. (1994).
Parachini, L. & Covington, C. (2001) Community Organizers: Who Are They? pp. 1-3The New York Foundation, (1994).
Parachini, L. & Covington, C. (2001) Community Organizing: The Basics-What is CO? pp. 1-3. The New York Foundation, (1994).
St. John, (circa 90 CE), In: Senior, D. & Getty, M.A. (Eds.) (1990) The Catholic Study Bible. p. 148 of the New Testament. Oxford University Press, New York, NY
Hi Linda,
ReplyDeleteExcellent posts (above and below). Thanks for sharing your insights and connecting what we've discussing in class with other readings/paradigms.
Professor Yellow Bird