Section 3 Specific Topics

**121**

identification.

**Chapter 7**

**Abstract**

re-authorship

process.

**1. Introduction**

Family Therapy: When the

Principal Resource

*Silvia Renata Lordello*

greatest expert on their demands.

Adolescents' Discourse is the

Family therapy with adolescent children may greatly benefit from the narrativist approach. In this chapter clinical cases will be presented in which stories told by adolescents and their families gain a prominent place in therapy, allowing stories saturated with problems to undergo an effective process of re-signification, reorganization of experience, and re-authorization. The cases presented will illustrate how externalization exercises and re-authorships can be rich tools for psychotherapy. Another aspect addressed will be the therapist's posture, in which the therapist is always open to dialog and willing to learn from the client, who is the

**Keywords:** adolescence, family therapy, narrative perspective, externalization,

Family therapy has undergone many changes in recent decades. Inspired by the early movements of Gregory Bateson and his work with families of schizophrenics, many new ideas and theories have been incorporated. Such innovations have been transformative and contribute to the growth of a form of psychotherapy that, since its origin, has been guided by complexity and nonlinearity. Thus, this chapter aims to address two of these innovations in family therapy: the adolescents' contribution to the understanding of family scenario in this life cycle and the use of dialogic and discursive resources in the family therapeutic

To illustrate the dialogical perspective in clinical practice and active participation of adolescents in family psychotherapy, clinical cases from Brazil's public schools' service will be used. The adolescents' families looked for new vacancies on the service-school attendance, due to being a service directed to the low-income public, with symbolic fees. The family, when seeking the service, is aware that the psychological sessions are conducted by trainee therapists under the supervision of a doctoral professor, specialist in systemic family psychotherapy, who develops therapeutic work based on postmodern conceptions. For ethical reasons, the names presented in the text are fictitious, avoiding any

#### **Chapter 7**

## Family Therapy: When the Adolescents' Discourse is the Principal Resource

*Silvia Renata Lordello*

#### **Abstract**

Family therapy with adolescent children may greatly benefit from the narrativist approach. In this chapter clinical cases will be presented in which stories told by adolescents and their families gain a prominent place in therapy, allowing stories saturated with problems to undergo an effective process of re-signification, reorganization of experience, and re-authorization. The cases presented will illustrate how externalization exercises and re-authorships can be rich tools for psychotherapy. Another aspect addressed will be the therapist's posture, in which the therapist is always open to dialog and willing to learn from the client, who is the greatest expert on their demands.

**Keywords:** adolescence, family therapy, narrative perspective, externalization, re-authorship

#### **1. Introduction**

Family therapy has undergone many changes in recent decades. Inspired by the early movements of Gregory Bateson and his work with families of schizophrenics, many new ideas and theories have been incorporated. Such innovations have been transformative and contribute to the growth of a form of psychotherapy that, since its origin, has been guided by complexity and nonlinearity. Thus, this chapter aims to address two of these innovations in family therapy: the adolescents' contribution to the understanding of family scenario in this life cycle and the use of dialogic and discursive resources in the family therapeutic process.

To illustrate the dialogical perspective in clinical practice and active participation of adolescents in family psychotherapy, clinical cases from Brazil's public schools' service will be used. The adolescents' families looked for new vacancies on the service-school attendance, due to being a service directed to the low-income public, with symbolic fees. The family, when seeking the service, is aware that the psychological sessions are conducted by trainee therapists under the supervision of a doctoral professor, specialist in systemic family psychotherapy, who develops therapeutic work based on postmodern conceptions. For ethical reasons, the names presented in the text are fictitious, avoiding any identification.

#### **2. Plural teens and a new understanding for clinical intervention**

The contemporary family experiences the challenge of absorbing the demands of society and the relationships that constitute them, needing to reinvent itself. Considering the contexts in which this process is inserted, it is continuous and complex, as the transformations in the sociohistorical scenario are fast and modify the relational patterns [1]. When the family passes through the moment of the adolescence of the children, this dynamism and reorganization of papers become even more evident.

According to Brazilian authors who specialized in studying family in the life cycle, adolescent phase is the period in which family experiences the transition from childhood to adolescence [2]. This children to adolescence transition usually promotes a recrudescence from its own dilemmas and a reprint of the internalized youth itself. It is a phase of family self-regulation, in which parents and children redefine their roles, and there is a new rhythm in the family, which should also allow the process of differentiation as a way of building the identity of adolescents. It is a period marked by new researches, existential meanings, and empowerment of new roles which are both within the family and also in the particularity of each spouse, which can occur even when the couple does not have children.

As for the relationship between parents and children, there are several peculiarities. The first one is, because of the identity's sense construction, the processes of differentiation require the characteristic of opposition to the adults, which until then had been a model for adolescents. This necessary opposition is confused with rebellion and receives much reproach from parents, who misinterpret it as an attack at their authority.

The parents' view of adolescence originates in culture, which diffuses it as a difficult period, with universal and deterministic characteristics, which aim to provide a single view to understand all adolescents, devaluing the potential of the phase. This distortion is reproduced by the media and naturalized by society, contributing to a social reading that minimizes and delegitimizes adolescents' experiences [2].

Developmental psychology has collaborated to broaden these visions, showing that sociocultural differences make the adolescence a multifaceted concept. In addition to the remarkable physical transformations, it is a period of global development, which includes the construction of the identity and the meaning of the subject's life and the experimentation of new roles that emerge in a context of gaining autonomy and changes in sociocultural ties [3].

According to a Brazilian researcher [4], the experiences in this stage of life can be comprehended as essays, which are provisional ones or definitive ones. Intervention and social support are the differentials that guarantee the possibility of approaching and moving away from situations and roles during adolescent trials, without them being permanent or deterministic in the other stages of the person's life cycle. Considering this vision of plural adolescents and the importance of families understanding the richness of this period in all its complexity to stimulate autonomy and recognition of adolescent potentialities, the chapter adopts the narrative referential as an important therapeutic resource, which we describe.

#### **3. Postmodern conceptions and co-construction of the family psychotherapeutic process**

The review of the original concepts of family therapy, which emphasized cybernetics, circularity, and communicational aspects, has provided the rescue of the individual dimension and of narratives as a construction of the personal and contextual

**123**

elucidate.

*Family Therapy: When the Adolescents' Discourse is the Principal Resource*

and the understanding of knowledge as a form of social action [8].

**4. Uses of dialogic and discursive resources in family therapy**

standings are interpreted, reinterpreted, clarified, and revised.

availability among the members is quite challenging.

The postmodern chains of family therapy propose a position in which the construction of reality takes place through the language and social processes of which we are actors. This attitude of being in a conversation, in dialog with oneself and with others, represents openness to new possibilities since meanings and under-

The dialog dimension and the collaborative practice in therapy are widely defended by Anderson [14]. On this author thought, it is in the dialog dimension as dynamic, relational and generative processes that the possibility of transformation resides. She understands the relationship between therapists and clients such as conversational partners, which is a genuine exchange, improves understandings, and amplifies meanings, in a compromise opposite to the search for consensual and unique truth. The conversational partners' interest is not to search what was not discovered but to look at what is familiar following new readings, new meanings, and innovative joints with the contexts that are inserted. This collaborative activity, which rejects the prejudgments and is sincerely interested in others, is appreciated in the family therapy with adolescents, and achieving this dialogical and affective

In family therapy with adolescents, it is understood that as communication issues are always demanded in clinical care, this approach is promising to work on. With some fragments of cases attended in our community service, we will be able to

Maria, a 15-year-old teenager, was accompanied by her mother, Ana, and her only 13-year-old sister, Nataly, and they entered the clinical setting a lot mobilized in their first consultation. The therapist welcomed them, and in an open and interested manner, she was receptive to the way they wanted to express the contents which brought them there. Her mother revealed she felt very sorry for raising

meaning of experience [5–7]. From this perspective, social constructionism was chosen as an epistemological current capable of favoring access and understanding of the narratives, qualifying the experience of psychotherapy of adolescents with a family approach. Social constructionism provides a favorable view of complex phenomena, as it presupposes the centrality of language and relationships in the construction of knowledge, the emphasis on local and historically situated character,

When referring to social constructionism, some derivations are mentioned, such as the collaborative approach, described in detail by Anderson and Golishian: the narrative therapy, originally present in the studies of White and Epston; and the reflective processes mentioned in the works of Andersen. The adoption of the collaborative approach is positively evaluated by the family members in different studies, which highlight the change from an individual understanding of the problem to a relational view and the collaborative construction of the solution, previously delegated to the therapist. Gergen and Gergen emphasize the link between action and meanings, advocating that constructionist work favors the process of becoming aware of what is being narrated and involves decisions about life choices [9–12]. The framework that underlies the clinical practice to be presented will bring some specificities of the narrative approach of White, a postmodern school whose contribution is visible when considering psychotherapy as a resource for the re-signification of each person's relationships and understandings about himself, a the other, and on the world. In clinical practice, the search for expansion of perspectives by updating the narratives brought to each session is noticed [13].

*DOI: http://dx.doi.org/10.5772/intechopen.86366*

#### *Family Therapy: When the Adolescents' Discourse is the Principal Resource DOI: http://dx.doi.org/10.5772/intechopen.86366*

*Family Therapy - New Intervention Programs and Researches*

even more evident.

at their authority.

**2. Plural teens and a new understanding for clinical intervention**

The contemporary family experiences the challenge of absorbing the demands of society and the relationships that constitute them, needing to reinvent itself. Considering the contexts in which this process is inserted, it is continuous and complex, as the transformations in the sociohistorical scenario are fast and modify the relational patterns [1]. When the family passes through the moment of the adolescence of the children, this dynamism and reorganization of papers become

According to Brazilian authors who specialized in studying family in the life cycle, adolescent phase is the period in which family experiences the transition from childhood to adolescence [2]. This children to adolescence transition usually promotes a recrudescence from its own dilemmas and a reprint of the internalized youth itself. It is a phase of family self-regulation, in which parents and children redefine their roles, and there is a new rhythm in the family, which should also allow the process of differentiation as a way of building the identity of adolescents. It is a period marked by new researches, existential meanings, and empowerment of new roles which are both within the family and also in the particularity of each

As for the relationship between parents and children, there are several peculiarities. The first one is, because of the identity's sense construction, the processes of differentiation require the characteristic of opposition to the adults, which until then had been a model for adolescents. This necessary opposition is confused with rebellion and receives much reproach from parents, who misinterpret it as an attack

The parents' view of adolescence originates in culture, which diffuses it as a difficult period, with universal and deterministic characteristics, which aim to provide a single view to understand all adolescents, devaluing the potential of the phase. This distortion is reproduced by the media and naturalized by society, contributing to a social reading that minimizes and delegitimizes adolescents' experiences [2]. Developmental psychology has collaborated to broaden these visions, showing that sociocultural differences make the adolescence a multifaceted concept. In addition to the remarkable physical transformations, it is a period of global development, which includes the construction of the identity and the meaning of the subject's life and the experimentation of new roles that emerge in a context of

According to a Brazilian researcher [4], the experiences in this stage of life can be comprehended as essays, which are provisional ones or definitive ones. Intervention and social support are the differentials that guarantee the possibility of approaching and moving away from situations and roles during adolescent trials, without them being permanent or deterministic in the other stages of the person's life cycle. Considering this vision of plural adolescents and the importance of families understanding the richness of this period in all its complexity to stimulate autonomy and recognition of adolescent potentialities, the chapter adopts the nar-

rative referential as an important therapeutic resource, which we describe.

**3. Postmodern conceptions and co-construction of the family** 

The review of the original concepts of family therapy, which emphasized cybernetics, circularity, and communicational aspects, has provided the rescue of the individual dimension and of narratives as a construction of the personal and contextual

spouse, which can occur even when the couple does not have children.

gaining autonomy and changes in sociocultural ties [3].

**psychotherapeutic process**

**122**

meaning of experience [5–7]. From this perspective, social constructionism was chosen as an epistemological current capable of favoring access and understanding of the narratives, qualifying the experience of psychotherapy of adolescents with a family approach. Social constructionism provides a favorable view of complex phenomena, as it presupposes the centrality of language and relationships in the construction of knowledge, the emphasis on local and historically situated character, and the understanding of knowledge as a form of social action [8].

When referring to social constructionism, some derivations are mentioned, such as the collaborative approach, described in detail by Anderson and Golishian: the narrative therapy, originally present in the studies of White and Epston; and the reflective processes mentioned in the works of Andersen. The adoption of the collaborative approach is positively evaluated by the family members in different studies, which highlight the change from an individual understanding of the problem to a relational view and the collaborative construction of the solution, previously delegated to the therapist. Gergen and Gergen emphasize the link between action and meanings, advocating that constructionist work favors the process of becoming aware of what is being narrated and involves decisions about life choices [9–12].

The framework that underlies the clinical practice to be presented will bring some specificities of the narrative approach of White, a postmodern school whose contribution is visible when considering psychotherapy as a resource for the re-signification of each person's relationships and understandings about himself, a the other, and on the world. In clinical practice, the search for expansion of perspectives by updating the narratives brought to each session is noticed [13].

#### **4. Uses of dialogic and discursive resources in family therapy**

The postmodern chains of family therapy propose a position in which the construction of reality takes place through the language and social processes of which we are actors. This attitude of being in a conversation, in dialog with oneself and with others, represents openness to new possibilities since meanings and understandings are interpreted, reinterpreted, clarified, and revised.

The dialog dimension and the collaborative practice in therapy are widely defended by Anderson [14]. On this author thought, it is in the dialog dimension as dynamic, relational and generative processes that the possibility of transformation resides. She understands the relationship between therapists and clients such as conversational partners, which is a genuine exchange, improves understandings, and amplifies meanings, in a compromise opposite to the search for consensual and unique truth. The conversational partners' interest is not to search what was not discovered but to look at what is familiar following new readings, new meanings, and innovative joints with the contexts that are inserted. This collaborative activity, which rejects the prejudgments and is sincerely interested in others, is appreciated in the family therapy with adolescents, and achieving this dialogical and affective availability among the members is quite challenging.

In family therapy with adolescents, it is understood that as communication issues are always demanded in clinical care, this approach is promising to work on. With some fragments of cases attended in our community service, we will be able to elucidate.

Maria, a 15-year-old teenager, was accompanied by her mother, Ana, and her only 13-year-old sister, Nataly, and they entered the clinical setting a lot mobilized in their first consultation. The therapist welcomed them, and in an open and interested manner, she was receptive to the way they wanted to express the contents which brought them there. Her mother revealed she felt very sorry for raising

teenage girls without a father and without any help and soon said she felt exhausted with the demands of her daughters because in adolescence they changed and only irritated her with their disobedience. Maria described some symptoms that made her look for the service: deep sadness and shame to express herself, to the point of getting prejudice in several fields. The mother said that she felt responsible for this, since she was depressed, sad, and shared this suffering with her daughters. Maria disagreed that this contributed to her image. The mother stated that she "spoke for her daughter" (sic) and that this was a problem and Maria and Nataly agreed. In addition, Maria added another content: her need for greater autonomy, with few negotiations in the family environment. Nataly revealed that she feels guilty when her mother says she became a monster after she left her childhood. They were often moved to speak about their sufferings, but it was felt that space gave them relief and they were receptive to psychotherapy.

When analyzing this first clinical session, the presence of many elements expressed by the language was observed. The family therapist, consistent with its theoretical foundation, was concerned with preparing a receptive atmosphere appropriate to inviting family members to dialog. According to Anderson, the dialog is a relational and collaborative activity and fosters a sense of mutuality, of which respect and interest are genuine. This practice encourages clients to take the place of experts on their stories, which empowers them and gives them a different place to the therapist who refuses asymmetrical positions and power [15].

Openness to the family allowed the mother to express her feelings, as well as her daughters to stand and express themselves freely. The first session is dedicated to the evaluation of demands but already shows the productive field of the intervention. It is interesting how it is noticing the macrosystemic elements present in the mother's speech, expressing stereotypes about adolescence, such as those spread by the culture which already brings the opposition outlook associated with disobedience.

The outstanding systemic view is that the client of psychotherapy will not be the mother or the daughters but rather the relationships. Therefore, in the following sessions, the dialogical practice sought to remove individual faults, assumed by the mother in relation to her depression or by her daughters, with its academic and social difficulties to focus on the conversations of externalization. According to White and Epston [16], the purpose of outsourcing practices is for people to realize that the problems and themselves are not diffused. When outsourcing conversations are proposed, there is an exploration of the problem in perspective, covering it by the context in which it was produced, and this allows the outsourced to shift and change over time.

In the case of this family, it was possible to take from the internal degree the depression of the mother, Maria's sadness, and the guilt of her sister for her opposition toward her mother. Thus, it was sought to defuse the problem as a therapeutic centrality and to find extraordinary moments in which a sense of competence has been used to try to solve them. Here is a warning, when it is spoken that it does not focus on the problem, it is not at all not to approach it. Rather, the key element of outsourcing is to explore in detail the actual effect of externalized problems and their effects on people's lives but also to think of alternatives to mitigate their effects and impacts.

In the following sessions, the adolescents played a key role in undertaking another unique narrative feature: re-authorship conversations. Re-authorship involves the identification and co-creation of alternative lines of identity. The therapist's posture is fundamental because it questions research elements that contradict the dominant, problem-saturated history. The re-authorship conversation is based on the assumption that no story can cover the totality of the experiences; there will always

**125**

impotent through Daniela's suffering.

*Family Therapy: When the Adolescents' Discourse is the Principal Resource*

because of languages such as dance, theater, and music being allowed.

be arguments and scenarios that can be created, which open to the transformative possibility of an alternative story. Maria, for example, asked about the sadness and suicidal ideation that paralyzed her, reported that, during the play days at school, she did not feel she was losing and that she could express herself without fear or shame,

This extraordinary moment, as it is termed theoretically, was extensively explored and, in Maria's case, opened new questions about this new scenario and its connection to other events that were becoming a new history, with successful experiences in its communication. Nataly was able to present the session with moments in which her disobedience had been seen as leadership in the school and her questions and doubts were recognized as a sign of autonomy and protagonist. The mother was also able to reveal that although she was deeply drowned by

depression, she could have the strength to work, and she did not skip her job service due to depression, telling some strategies that she used to fight her anhedonia. Outsourcing conversations and detection of extraordinary moments are significant narrative resources since they allow for re-signification and when counting reorganize the experience into temporality and spatiality that may have gone unnoticed at

White [17] developed a map of re-authorship conversations, dividing the questioning into two categories: action scenarios and identity scenarios. The act of mapping Maria's family narratives was extremely useful since there are countless disqualifying attributes: Maria was feeling incapable, the mother was feeling guilty, and her sister was very unhappy with the guilt she carried and the lack of autonomy. Being able to dialog in the sessions on how these narratives were produced, what events and actions were present in those moments, mapping the implications of this for their identity and the identity of those close to them was extremely important for the process of looking back at themselves and the impacts that they caused on

The mother, for example, reviewed several scenarios in which she did not grant autonomy to her daughters for fear due to the world's violence (action) but understood that the identities could benefit from small concessions of autonomy, such as not speaking for them and allowing them to pay a small freedom that is not linked to security. Thusly, Maria was able to visualize a story that she called "Daily Surpasses for a Better Conquest and Communication." Her mother built her new story with the title "Live and Let Them Live," focusing on strategies for her personal project and incorporating elements of adolescent communication to understand what she felt may have extrapolated into her overprotective attitudes. Finally, the sister, who was also very distressed by the repressive atmosphere in the house, invested in an alternative story in which she played a leading role in her teenage processes.

Another clinical case for illustration is Daniela's, a 14-year-old adolescent whom sought the service by referral from a psychiatric center, showing a phobic-anxious picture. The parents stated they got scared with the daughter's symptoms: fear, panic crisis, despair, and excessive worry with diseases. In the first session, the adolescent has shown dizziness, nausea, sweatiness, and shivering; in addition, she had problems to sleep, which led to the consumption of psychotropic drugs with medical accompaniment. The adolescent felt paralyzed and wasn't able to get back to her daily activities and went to the first attendance with her father, José; her mother, Helena; and her 17-year-old brother. The family was willing to help but felt

In a social constructive perspective, the first step was to rethink Daniela's diagnostic in the light of family perceptions. Adopting the conception from Anderson and Golishian [18], in which the client is the specialist, conceding the voice toward the family's members to translate its emotions and its resources allowed to replace

*DOI: http://dx.doi.org/10.5772/intechopen.86366*

the moment in which the experience was lived.

the other person.

#### *Family Therapy: When the Adolescents' Discourse is the Principal Resource DOI: http://dx.doi.org/10.5772/intechopen.86366*

*Family Therapy - New Intervention Programs and Researches*

they were receptive to psychotherapy.

disobedience.

change over time.

and impacts.

teenage girls without a father and without any help and soon said she felt exhausted with the demands of her daughters because in adolescence they changed and only irritated her with their disobedience. Maria described some symptoms that made her look for the service: deep sadness and shame to express herself, to the point of getting prejudice in several fields. The mother said that she felt responsible for this, since she was depressed, sad, and shared this suffering with her daughters. Maria disagreed that this contributed to her image. The mother stated that she "spoke for her daughter" (sic) and that this was a problem and Maria and Nataly agreed. In addition, Maria added another content: her need for greater autonomy, with few negotiations in the family environment. Nataly revealed that she feels guilty when her mother says she became a monster after she left her childhood. They were often moved to speak about their sufferings, but it was felt that space gave them relief and

When analyzing this first clinical session, the presence of many elements expressed by the language was observed. The family therapist, consistent with its theoretical foundation, was concerned with preparing a receptive atmosphere appropriate to inviting family members to dialog. According to Anderson, the dialog is a relational and collaborative activity and fosters a sense of mutuality, of which respect and interest are genuine. This practice encourages clients to take the place of experts on their stories, which empowers them and gives them a different

place to the therapist who refuses asymmetrical positions and power [15].

Openness to the family allowed the mother to express her feelings, as well as her daughters to stand and express themselves freely. The first session is dedicated to the evaluation of demands but already shows the productive field of the intervention. It is interesting how it is noticing the macrosystemic elements present in the mother's speech, expressing stereotypes about adolescence, such as those spread by the culture which already brings the opposition outlook associated with

The outstanding systemic view is that the client of psychotherapy will not be the mother or the daughters but rather the relationships. Therefore, in the following sessions, the dialogical practice sought to remove individual faults, assumed by the mother in relation to her depression or by her daughters, with its academic and social difficulties to focus on the conversations of externalization. According to White and Epston [16], the purpose of outsourcing practices is for people to realize that the problems and themselves are not diffused. When outsourcing conversations are proposed, there is an exploration of the problem in perspective, covering it by the context in which it was produced, and this allows the outsourced to shift and

In the case of this family, it was possible to take from the internal degree the depression of the mother, Maria's sadness, and the guilt of her sister for her opposition toward her mother. Thus, it was sought to defuse the problem as a therapeutic centrality and to find extraordinary moments in which a sense of competence has been used to try to solve them. Here is a warning, when it is spoken that it does not focus on the problem, it is not at all not to approach it. Rather, the key element of outsourcing is to explore in detail the actual effect of externalized problems and their effects on people's lives but also to think of alternatives to mitigate their effects

In the following sessions, the adolescents played a key role in undertaking another unique narrative feature: re-authorship conversations. Re-authorship involves the identification and co-creation of alternative lines of identity. The therapist's posture is fundamental because it questions research elements that contradict the dominant, problem-saturated history. The re-authorship conversation is based on the assumption that no story can cover the totality of the experiences; there will always

**124**

be arguments and scenarios that can be created, which open to the transformative possibility of an alternative story. Maria, for example, asked about the sadness and suicidal ideation that paralyzed her, reported that, during the play days at school, she did not feel she was losing and that she could express herself without fear or shame, because of languages such as dance, theater, and music being allowed.

This extraordinary moment, as it is termed theoretically, was extensively explored and, in Maria's case, opened new questions about this new scenario and its connection to other events that were becoming a new history, with successful experiences in its communication. Nataly was able to present the session with moments in which her disobedience had been seen as leadership in the school and her questions and doubts were recognized as a sign of autonomy and protagonist. The mother was also able to reveal that although she was deeply drowned by depression, she could have the strength to work, and she did not skip her job service due to depression, telling some strategies that she used to fight her anhedonia. Outsourcing conversations and detection of extraordinary moments are significant narrative resources since they allow for re-signification and when counting reorganize the experience into temporality and spatiality that may have gone unnoticed at the moment in which the experience was lived.

White [17] developed a map of re-authorship conversations, dividing the questioning into two categories: action scenarios and identity scenarios. The act of mapping Maria's family narratives was extremely useful since there are countless disqualifying attributes: Maria was feeling incapable, the mother was feeling guilty, and her sister was very unhappy with the guilt she carried and the lack of autonomy. Being able to dialog in the sessions on how these narratives were produced, what events and actions were present in those moments, mapping the implications of this for their identity and the identity of those close to them was extremely important for the process of looking back at themselves and the impacts that they caused on the other person.

The mother, for example, reviewed several scenarios in which she did not grant autonomy to her daughters for fear due to the world's violence (action) but understood that the identities could benefit from small concessions of autonomy, such as not speaking for them and allowing them to pay a small freedom that is not linked to security. Thusly, Maria was able to visualize a story that she called "Daily Surpasses for a Better Conquest and Communication." Her mother built her new story with the title "Live and Let Them Live," focusing on strategies for her personal project and incorporating elements of adolescent communication to understand what she felt may have extrapolated into her overprotective attitudes. Finally, the sister, who was also very distressed by the repressive atmosphere in the house, invested in an alternative story in which she played a leading role in her teenage processes.

Another clinical case for illustration is Daniela's, a 14-year-old adolescent whom sought the service by referral from a psychiatric center, showing a phobic-anxious picture. The parents stated they got scared with the daughter's symptoms: fear, panic crisis, despair, and excessive worry with diseases. In the first session, the adolescent has shown dizziness, nausea, sweatiness, and shivering; in addition, she had problems to sleep, which led to the consumption of psychotropic drugs with medical accompaniment. The adolescent felt paralyzed and wasn't able to get back to her daily activities and went to the first attendance with her father, José; her mother, Helena; and her 17-year-old brother. The family was willing to help but felt impotent through Daniela's suffering.

In a social constructive perspective, the first step was to rethink Daniela's diagnostic in the light of family perceptions. Adopting the conception from Anderson and Golishian [18], in which the client is the specialist, conceding the voice toward the family's members to translate its emotions and its resources allowed to replace

the pathology of a member by a process of co-responsibility from all family members. This has favored conversations which allowed to create new bonds and connections [19].

The narrative therapist, through their dialogical posture, invited the whole family to contemplate the problem in an alternative way, not painful, with sincere interest in the perceptions about the construction of this picture and making use of sincere questionings, in an ambient of complete exemption from judgments.

The participation by Daniela and her brother was very significant to the following of the therapeutic process, as its adolescence stories pointed to a family context which intimidated process of differentiation. Over the narratives it was noticed that Daniela was sleeping in her parent's bed who have offered this admeasurement to protect their daughter from her fears. The brother revealed his intense familiarity with cyber means, being highly repudiated from his parents. This parents' duty put in the children was also revised in its transgerational dimension, once it was a common behavior in the past generations.

The narrative therapist was very capable in questioning, as the externalization has set Daniela free from being guilty and responsible for what she felt. According to Morgan [20], the manners which are understood in our lives are influenced by the wide views from the history of the culture in which we live. Daniela's diagnostic was rethought in the light of our culture that often incites the search of pathology in human beings. The externalization conversations weaken the effects of the diagnostic label and of the pathologization, as it separates the person from the problem itself. In this form, externalization decreases the unproductive conflict around the problem and evokes cooperation and collaboration, since the problem gives up from being concentrated in one identity.

#### **5. Conclusions**

Family therapy has benefited from innovations that postmodernity has been demanding. By having a tradition which breaks the linearity and predicts the complexity as a lens to the phenomena comprehension, collaborative and dialog postures in therapy have shown to be appropriate to quickly change context that families are being subjected. The adolescents, as family members, show up quite receptive to a therapeutic approach in which they can tell their stories because they are immediately affected by a world whose technological and social changes are quickly felt.

Shotter [21] states that as much as experiences are qualitatively different, they are always available for being nominated in several forms. With the word choices for them to be nominated, comes to the fore relations and connections with other experiences beyond the possibilities to act in the future. The family therapy with adolescents is an excellent opportunity to build safe spaces, so that different experiences and perspectives may have a place without compromise in search of truth or a consensual thought. The adolescents easily accept this invite, and in a spontaneous condition, they tell their truths, with their vocabulary, contextualized in their world and, there so, stimulate adults to do the same.

Narrating stories in the therapeutic context can be an excellent form to enter in contact with the circumstances in which these stories were built. Often, narratives focus on problem and symptoms. The narrative therapist worries in amplifying the strict descriptions, which obscure the meanings; thereby, they do not guide limiting and imprisoning conclusions. In this case, the therapeutic work seeks to request, create conversations, and identify histories which help people build alternative routes to the problems they are impacting.

**127**

**Author details**

Silvia Renata Lordello

University of Brasilia, Brasília, Brazil

provided the original work is properly cited.

\*Address all correspondence to: srmlordello@gmail.com

© 2019 The Author(s). Licensee IntechOpen. This chapter is distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/ by/3.0), which permits unrestricted use, distribution, and reproduction in any medium,

*Family Therapy: When the Adolescents' Discourse is the Principal Resource*

The process of co-creating these new narratives is not that simple, and that is why re-authorship conversations are not the first step. White names as positioning map the fact that first it is necessary to name the problem, explore its effects, evaluate them, and then justify its evaluations. Challenging beliefs taken as genuine and that provoke the distance from problems are a process of deconstruction; they are beneficial for sitting dominant stories, allowing exploring new perspectives and

The narrative therapist adopts a relational posture in which it does not impose viewpoints and prefer to be guided through the interest in routes and contents such clients follow to express their narratives. The adolescents, with their typical expressiveness, enrich in abundance the setting, showing a big opening to new possibilities, and bring a colorful creativeness to the alternative stories, applying them immediately in each context. As a conclusion, the desired narrativism in the family-adolescent children therapy should be comprehended as a powerful thera-

*DOI: http://dx.doi.org/10.5772/intechopen.86366*

setting them culturally and historically.

peutic instrumental and full of protagonism.

#### *Family Therapy: When the Adolescents' Discourse is the Principal Resource DOI: http://dx.doi.org/10.5772/intechopen.86366*

*Family Therapy - New Intervention Programs and Researches*

common behavior in the past generations.

being concentrated in one identity.

world and, there so, stimulate adults to do the same.

routes to the problems they are impacting.

**5. Conclusions**

quickly felt.

connections [19].

the pathology of a member by a process of co-responsibility from all family members. This has favored conversations which allowed to create new bonds and

The narrative therapist, through their dialogical posture, invited the whole family to contemplate the problem in an alternative way, not painful, with sincere interest in the perceptions about the construction of this picture and making use of sincere questionings, in an ambient of complete exemption from judgments.

The participation by Daniela and her brother was very significant to the following of the therapeutic process, as its adolescence stories pointed to a family context which intimidated process of differentiation. Over the narratives it was noticed that Daniela was sleeping in her parent's bed who have offered this admeasurement to protect their daughter from her fears. The brother revealed his intense familiarity with cyber means, being highly repudiated from his parents. This parents' duty put in the children was also revised in its transgerational dimension, once it was a

The narrative therapist was very capable in questioning, as the externalization has set Daniela free from being guilty and responsible for what she felt. According to Morgan [20], the manners which are understood in our lives are influenced by the wide views from the history of the culture in which we live. Daniela's diagnostic was rethought in the light of our culture that often incites the search of pathology in human beings. The externalization conversations weaken the effects of the diagnostic label and of the pathologization, as it separates the person from the problem itself. In this form, externalization decreases the unproductive conflict around the problem and evokes cooperation and collaboration, since the problem gives up from

Family therapy has benefited from innovations that postmodernity has been demanding. By having a tradition which breaks the linearity and predicts the complexity as a lens to the phenomena comprehension, collaborative and dialog postures in therapy have shown to be appropriate to quickly change context that families are being subjected. The adolescents, as family members, show up quite receptive to a therapeutic approach in which they can tell their stories because they are immediately affected by a world whose technological and social changes are

Shotter [21] states that as much as experiences are qualitatively different, they are always available for being nominated in several forms. With the word choices for them to be nominated, comes to the fore relations and connections with other experiences beyond the possibilities to act in the future. The family therapy with adolescents is an excellent opportunity to build safe spaces, so that different experiences and perspectives may have a place without compromise in search of truth or a consensual thought. The adolescents easily accept this invite, and in a spontaneous condition, they tell their truths, with their vocabulary, contextualized in their

Narrating stories in the therapeutic context can be an excellent form to enter in contact with the circumstances in which these stories were built. Often, narratives focus on problem and symptoms. The narrative therapist worries in amplifying the strict descriptions, which obscure the meanings; thereby, they do not guide limiting and imprisoning conclusions. In this case, the therapeutic work seeks to request, create conversations, and identify histories which help people build alternative

**126**

The process of co-creating these new narratives is not that simple, and that is why re-authorship conversations are not the first step. White names as positioning map the fact that first it is necessary to name the problem, explore its effects, evaluate them, and then justify its evaluations. Challenging beliefs taken as genuine and that provoke the distance from problems are a process of deconstruction; they are beneficial for sitting dominant stories, allowing exploring new perspectives and setting them culturally and historically.

The narrative therapist adopts a relational posture in which it does not impose viewpoints and prefer to be guided through the interest in routes and contents such clients follow to express their narratives. The adolescents, with their typical expressiveness, enrich in abundance the setting, showing a big opening to new possibilities, and bring a colorful creativeness to the alternative stories, applying them immediately in each context. As a conclusion, the desired narrativism in the family-adolescent children therapy should be comprehended as a powerful therapeutic instrumental and full of protagonism.

#### **Author details**

Silvia Renata Lordello University of Brasilia, Brasília, Brazil

\*Address all correspondence to: srmlordello@gmail.com

© 2019 The Author(s). Licensee IntechOpen. This chapter is distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/ by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

### **References**

[1] Moreira M, Bedran P, Carellos S, Passos A. As famílias e as crianças acolhidas: histórias mal contadas. Psicologia em Revista. 2013;**19**:59-73

[2] Ceverny C, Berthoud C. Ciclo vital na família brasileira. In: Osório L, Valle M, editors. Manual de terapia familiar. Porto Alegre: Artes Médicas; 2009. pp. 25-37

[3] Rodriguez S, Damásio B. O desenvolvimento da identidade e sentido de vida na adolescência. In: Habgzang L, Diniz E, Koller S, editors. Trabalhando com adolescentes. Porto Alegre: Artes Médicas; 2014. pp. 30-41

[4] Carreteiro T. Adolescências e experimentações possíveis. In: Marra M, Costa L, editors. Temas da clínica do adolescente e da família. São Paulo: Ágora; 2010. pp. 15-24

[5] Boscolo L, Bertrando L. Terapia sistêmica individual: manual prático na clínica. Belo Horizonte, Artesã; 2012

[6] Costa L. A perspectiva sistêmica para a clínica de família. Psicologia: Teoria e Pesquisa; 2010. pp. 95-104. DOI: 10.1590/S0102-37722010000500008

[7] Grandesso M. Mapas da prática narrativa. Nova Perspectiva Sistêmica. 2012;**44**:105-107

[8] Barbosa M, Guanaes-Lorenzi C. Sentidos construídos por familiares acerca de seu processo terapêutico em terapia familiar. Psicologia Clínica. 2015;**27**:15-38

[9] Anderson H, Golishian H. O cliente é o especialista: A abordagem terapêutica do não saber. In: Mc Namee S, Gergen J, editors. A terapia como construção social. Porto Alegre: Artes Médicas; 1998. pp. 34-50

[10] White M, Epston D. Narrative Means to Therapeutic Ends. New York: W.W. Norton & Company; 1990

[11] Gergen K, Gergen M. Construcionismo social: um convite ao diálogo. Rio de janeiro: Instituto Noos; 2010

[12] Andersen T. Processos Reflexivos. Rio de Janeiro: Noos; 1999

[13] Marra M. Conversas criativas e abuso sexual: uma proposta para o atendimento psicossocial. São Paulo: Ágora; 2016

[14] Anderson H. Diálogo: pessoas criando significados umas com as outras e encontrando maneiras de seguir adiante. In: Grandesso M, editor. Práticas colaborativas e Dialógicas: distintos contextos e diferentes atuações. Curitiba: CRV; 2017. pp. 93-103

[15] Anderson H. Converstion, Language and Possibilities: A Postmodern Approach to Therapy. New York: Basic Books; 1997

[16] White M, Epston D. Experience, Contradiction, Narrative & Imagination. Adelaide: Dulwich Centre Publications; 1992

[17] White M. Re-authoring. Lives: Interview & Essays. Adelaide: Dulwich Centre Publications; 1995

[18] Anderson H, Golishian H. Sistemas humanos como sistemas linguísticos: implicações ara a teoria clínica e a terapia familiar. In: Grandesso M, editor. Colaboração e Diálogo: aportes teóricos e possibilidades práticas. Curitiba: CRV; 2018. pp. 23-58

[19] Gergen K. Relational Being Beyond Self and Community. New York: Oxford University Press; 2009

[20] Morgan A. O que é terapia narrativa? Porto Alegre: Centro de Estudos e Práticas Narrativas; 2007

**129**

*Family Therapy: When the Adolescents' Discourse is the Principal Resource*

*DOI: http://dx.doi.org/10.5772/intechopen.86366*

[21] Shotter J. Ontological risks and communication anxieties—On what and whom others will 'allow' us to be. International Journal of Collaborative

Practice. 2016;**6**(1):1-12

*Family Therapy: When the Adolescents' Discourse is the Principal Resource DOI: http://dx.doi.org/10.5772/intechopen.86366*

[21] Shotter J. Ontological risks and communication anxieties—On what and whom others will 'allow' us to be. International Journal of Collaborative Practice. 2016;**6**(1):1-12

**128**

*Family Therapy - New Intervention Programs and Researches*

[11] Gergen K, Gergen M.

Rio de Janeiro: Noos; 1999

2010

Ágora; 2016

93-103

Books; 1997

Construcionismo social: um convite ao diálogo. Rio de janeiro: Instituto Noos;

[12] Andersen T. Processos Reflexivos.

[13] Marra M. Conversas criativas e abuso sexual: uma proposta para o atendimento psicossocial. São Paulo:

[14] Anderson H. Diálogo: pessoas criando significados umas com as outras e encontrando maneiras de seguir adiante. In: Grandesso M, editor. Práticas colaborativas e Dialógicas: distintos contextos e diferentes atuações. Curitiba: CRV; 2017. pp.

[15] Anderson H. Converstion, Language

and Possibilities: A Postmodern Approach to Therapy. New York: Basic

Contradiction, Narrative &

Centre Publications; 1995

Publications; 1992

2018. pp. 23-58

University Press; 2009

[20] Morgan A. O que é terapia narrativa? Porto Alegre: Centro de Estudos e Práticas Narrativas; 2007

[16] White M, Epston D. Experience,

[17] White M. Re-authoring. Lives: Interview & Essays. Adelaide: Dulwich

Imagination. Adelaide: Dulwich Centre

[18] Anderson H, Golishian H. Sistemas humanos como sistemas linguísticos: implicações ara a teoria clínica e a terapia familiar. In: Grandesso M, editor. Colaboração e Diálogo: aportes teóricos e possibilidades práticas. Curitiba: CRV;

[19] Gergen K. Relational Being Beyond Self and Community. New York: Oxford

[1] Moreira M, Bedran P, Carellos S, Passos A. As famílias e as crianças acolhidas: histórias mal contadas. Psicologia em Revista. 2013;**19**:59-73

**References**

[2] Ceverny C, Berthoud C. Ciclo vital na família brasileira. In: Osório L, Valle M, editors. Manual de terapia familiar. Porto Alegre: Artes Médicas; 2009. pp. 25-37

[3] Rodriguez S, Damásio B. O desenvolvimento da identidade e sentido de vida na adolescência. In: Habgzang L, Diniz E, Koller S, editors. Trabalhando com adolescentes. Porto Alegre: Artes Médicas; 2014. pp. 30-41

[4] Carreteiro T. Adolescências e experimentações possíveis. In: Marra M, Costa L, editors. Temas da clínica do adolescente e da família. São Paulo:

[5] Boscolo L, Bertrando L. Terapia sistêmica individual: manual prático na clínica. Belo Horizonte, Artesã; 2012

[7] Grandesso M. Mapas da prática narrativa. Nova Perspectiva Sistêmica.

[8] Barbosa M, Guanaes-Lorenzi C. Sentidos construídos por familiares acerca de seu processo terapêutico em terapia familiar. Psicologia Clínica. 2015;**27**:15-38

[9] Anderson H, Golishian H. O cliente é o especialista: A abordagem terapêutica do não saber. In: Mc Namee S, Gergen J, editors. A terapia como construção social. Porto Alegre: Artes Médicas;

[10] White M, Epston D. Narrative Means to Therapeutic Ends. New York: W.W. Norton & Company; 1990

2012;**44**:105-107

1998. pp. 34-50

[6] Costa L. A perspectiva sistêmica para a clínica de família. Psicologia: Teoria e Pesquisa; 2010. pp. 95-104. DOI: 10.1590/S0102-37722010000500008

Ágora; 2010. pp. 15-24

**131**

**Chapter 8**

**Abstract**

**1. Introduction**

Group Process as a Resocialization

Intervention: The Family - People

This chapter presents a cultural adaptation of a group process model as a resocialization project to confront social fragmentation in the Bahamas. The Family: People Helping People Project seeks to improve communication and socialization in New Providence, the capital of the Bahamas. The chapter provides an overview of The Family and addresses key elements along with clinical examples to show the success of the model. We also present the results of a pilot study carried out on The Family which further outlined the benefits of participating in the program. We hope that these insights are helpful in addressing community problems around the

**Keywords:** social fragmentation, resocialization, group process, family, community

The Bahamas is an archipelagic nation situated between Florida at the southern

Once a pristine, quiet paradise, the Bahamas has undergone a serious social fragmentation process associated with the major country-wide crack cocaine epidemic of the 1980s [1] and its continuing sequelae of drug trafficking, chronic addiction and oversupply of powerful guns. This dissociation is manifested by burgeoning murder and violent crime rates (**Figure 1**) along with high incidences of domestic violence and different forms of child abuse. Crack was the first drug that feminized drug addiction, ejecting mothers from the home, leaving children to fend for themselves. Thus the crack epidemic of the 1980s produced severe family and community disintegration which, combined with the international economic downturn of 2008, led to high youth unemployment and the development of violent gangs

tip of the United States of America in the north and Cuba in the south. Once a British colony, the Bahamas is now an independent country and an active member of the British Commonwealth. The population is about 400,000 people, with the majority of the persons under 50 years of age. Most of the people are of African descent, and the rest are a mixture of Caucasians from Europe, North America, South America and Canada. The predominant religion is Christianity although there are representatives of other religions such as Hinduism, Islam, Rastafarianism, etc. The major industries are tourism supplemented by interna-

Helping People Project

*and Flavia D'Alessandro*

*David F. Allen, Keva Bethell, Marie Allen-Carroll* 

world, with the hope of reducing violence and social fragmentation.

tional banking and a few farming and fishing enterprises.

#### **Chapter 8**

## Group Process as a Resocialization Intervention: The Family - People Helping People Project

*David F. Allen, Keva Bethell, Marie Allen-Carroll and Flavia D'Alessandro*

#### **Abstract**

This chapter presents a cultural adaptation of a group process model as a resocialization project to confront social fragmentation in the Bahamas. The Family: People Helping People Project seeks to improve communication and socialization in New Providence, the capital of the Bahamas. The chapter provides an overview of The Family and addresses key elements along with clinical examples to show the success of the model. We also present the results of a pilot study carried out on The Family which further outlined the benefits of participating in the program. We hope that these insights are helpful in addressing community problems around the world, with the hope of reducing violence and social fragmentation.

**Keywords:** social fragmentation, resocialization, group process, family, community

#### **1. Introduction**

The Bahamas is an archipelagic nation situated between Florida at the southern tip of the United States of America in the north and Cuba in the south. Once a British colony, the Bahamas is now an independent country and an active member of the British Commonwealth. The population is about 400,000 people, with the majority of the persons under 50 years of age. Most of the people are of African descent, and the rest are a mixture of Caucasians from Europe, North America, South America and Canada. The predominant religion is Christianity although there are representatives of other religions such as Hinduism, Islam, Rastafarianism, etc. The major industries are tourism supplemented by international banking and a few farming and fishing enterprises.

Once a pristine, quiet paradise, the Bahamas has undergone a serious social fragmentation process associated with the major country-wide crack cocaine epidemic of the 1980s [1] and its continuing sequelae of drug trafficking, chronic addiction and oversupply of powerful guns. This dissociation is manifested by burgeoning murder and violent crime rates (**Figure 1**) along with high incidences of domestic violence and different forms of child abuse. Crack was the first drug that feminized drug addiction, ejecting mothers from the home, leaving children to fend for themselves. Thus the crack epidemic of the 1980s produced severe family and community disintegration which, combined with the international economic downturn of 2008, led to high youth unemployment and the development of violent gangs

**Figure 1.** *Incidence of homicide in the Bahamas (1963–2018).*

which terrorize the community. According to Shaw and McKay, these areas may be referred to as zones of transition, likely formed by a combination of individual choice and a crime-enhancing environment [2]. This regional culture of violence has adversely affected all levels of Bahamian society and contributes to extensive family and community fragmentation [1].

#### **2. The formation of The Family: People Helping People Project**

In 2008, while doing follow-up research on the effects of the 1980s crack cocaine epidemic, my team was confronted with the horrible spectra of community dissocialization. There was no need to describe further the destructive nature of the epidemic. The challenge was to develop some type of community intervention to impact the prevailing social chaos which had destroyed so many pristine and well put together neighborhoods. A review of the literature shows there is much debate on the definition of Social Fragmentation and its counterpart, resocialization [3–5]. In an effort to develop an effective community intervention, Social Fragmentation was defined as a process in which persons, victimized by the negativity of shame, develop a diminished view of themselves and become involved in destructive activities toward themselves and others. Shame, a powerful master emotion, results from the shattering of cherished dreams, hopes and expectations. Covert in nature, shame manifests itself in society as anger, violence, revenge, addiction, intimacy dysfunction, abuse and destructive community relationships [6]. Resocialization, which we refer to as "Discovery," involves the liberation of persons from the negativity of shame by sharing their painful stories in a contemplative atmosphere of mindfulness, acceptance and non-judgmental listening. The release of shame allows persons to experience the positive emotions of love, humility, forgiveness and gratitude, leading to the development of healing community of caring and service.

In light of these concepts, the aim was to develop a resocialization intervention using a community process model. Starting with a small group of seven mothers who had lost their sons to murder, we met weekly to share their painful stories. The expression of the deep, painful feelings of shame and grief in this group of mothers was overwhelming. But during the group process, a powerful healing bond developed among us, enhancing cohesion, empathy and a deep sense of community.

**133**

**Figure 2.**

*Incidence of overt themes in the family sessions.*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

This healing bond was defined as "Family," counteracting the mental health stigmatization of participants being seen as patients or victims. This program developed into The Family: People Helping People Project, known as "The Bahamas Family." Within a year, the group expanded to 30 persons, including relatives of the victims of murder, criminal violence, domestic disputes, multiple types of physical and sexual abuse, and causalities of the international economic collapse. Thus The Family became a powerful group process model, representing a therapeutic replica of the home-based family, allowing members to confront their issues in a safe and non-judgmental environment. Providing support and advocacy for its members, The Family allows persons to discover themselves and grow as individuals. More importantly, The Family offers a sanctuary from normal Bahamian culture,

encouraging the expression of emotions that are normally taboo (for example, grief, shame, closeness, love and hope). The primary goal was to improve socialization using the principles of the Contemplative Discovery Pathway Theory (CDPT). The CDPT is a form of positive psychology involving a mixture of cognitive-behavioral therapy, traditional psychodynamic analytic therapy and contemplative, spiritual

Unlike classical group therapy, this community process had no restrictions in size, was free of charge and required no contract for attendance. The Family group is an open, dynamic and supportive process involving reflection and transformation through the sharing of personal stories (narrative). The project has increased to 22 groups with an outreach to over 300 people per week. The groups are led by a therapist or facilitator and meet for 2 hours each week. At the end of each group, the facilitator writes a praxis involving: (a) interaction, (b) analysis of overt and covert themes, (c) reflection and (d) lessons learned. These praxes are collected, filed and used for qualitative research to understand the predominant issues in the surrounding society. A thematic analysis was carried out on group sessions held in The Family program. The major themes of sessions are anger, violence, grief, relationship issues, abuse and addiction, indicating the faces of shame and the social

In addition to the well-known curative factors described so eminently by Yalom, such as information modeling, cohesion, transference, reconstitution of the early family paradigm, support, etc. [10], we found the following factors helpful in maintaining the therapeutic perspective of the group especially as it increased in size:

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

fragmentation of the country (**Figure 2**) [9].

component [7, 8].

#### *Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

This healing bond was defined as "Family," counteracting the mental health stigmatization of participants being seen as patients or victims. This program developed into The Family: People Helping People Project, known as "The Bahamas Family." Within a year, the group expanded to 30 persons, including relatives of the victims of murder, criminal violence, domestic disputes, multiple types of physical and sexual abuse, and causalities of the international economic collapse. Thus The Family became a powerful group process model, representing a therapeutic replica of the home-based family, allowing members to confront their issues in a safe and non-judgmental environment. Providing support and advocacy for its members, The Family allows persons to discover themselves and grow as individuals. More importantly, The Family offers a sanctuary from normal Bahamian culture, encouraging the expression of emotions that are normally taboo (for example, grief, shame, closeness, love and hope). The primary goal was to improve socialization using the principles of the Contemplative Discovery Pathway Theory (CDPT). The CDPT is a form of positive psychology involving a mixture of cognitive-behavioral therapy, traditional psychodynamic analytic therapy and contemplative, spiritual component [7, 8].

Unlike classical group therapy, this community process had no restrictions in size, was free of charge and required no contract for attendance. The Family group is an open, dynamic and supportive process involving reflection and transformation through the sharing of personal stories (narrative). The project has increased to 22 groups with an outreach to over 300 people per week. The groups are led by a therapist or facilitator and meet for 2 hours each week. At the end of each group, the facilitator writes a praxis involving: (a) interaction, (b) analysis of overt and covert themes, (c) reflection and (d) lessons learned. These praxes are collected, filed and used for qualitative research to understand the predominant issues in the surrounding society. A thematic analysis was carried out on group sessions held in The Family program. The major themes of sessions are anger, violence, grief, relationship issues, abuse and addiction, indicating the faces of shame and the social fragmentation of the country (**Figure 2**) [9].

In addition to the well-known curative factors described so eminently by Yalom, such as information modeling, cohesion, transference, reconstitution of the early family paradigm, support, etc. [10], we found the following factors helpful in maintaining the therapeutic perspective of the group especially as it increased in size:

**Figure 2.** *Incidence of overt themes in the family sessions.*

*Family Therapy - New Intervention Programs and Researches*

family and community fragmentation [1].

*Incidence of homicide in the Bahamas (1963–2018).*

**Figure 1.**

which terrorize the community. According to Shaw and McKay, these areas may be referred to as zones of transition, likely formed by a combination of individual choice and a crime-enhancing environment [2]. This regional culture of violence has adversely affected all levels of Bahamian society and contributes to extensive

In 2008, while doing follow-up research on the effects of the 1980s crack cocaine epidemic, my team was confronted with the horrible spectra of community dissocialization. There was no need to describe further the destructive nature of the epidemic. The challenge was to develop some type of community intervention to impact the prevailing social chaos which had destroyed so many pristine and well put together neighborhoods. A review of the literature shows there is much debate on the definition of Social Fragmentation and its counterpart, resocialization [3–5]. In an effort to develop an effective community intervention, Social Fragmentation was defined as a process in which persons, victimized by the negativity of shame, develop a diminished view of themselves and become involved in destructive activities toward themselves and others. Shame, a powerful master emotion, results from the shattering of cherished dreams, hopes and expectations. Covert in nature, shame manifests itself in society as anger, violence, revenge, addiction, intimacy dysfunction, abuse and destructive community relationships [6]. Resocialization, which we refer to as "Discovery," involves the liberation of persons from the negativity of shame by sharing their painful stories in a contemplative atmosphere of mindfulness, acceptance and non-judgmental listening. The release of shame allows persons to experience the positive emotions of love, humility, forgiveness and gratitude, leading to the

In light of these concepts, the aim was to develop a resocialization intervention using a community process model. Starting with a small group of seven mothers who had lost their sons to murder, we met weekly to share their painful stories. The expression of the deep, painful feelings of shame and grief in this group of mothers was overwhelming. But during the group process, a powerful healing bond developed among us, enhancing cohesion, empathy and a deep sense of community.

**2. The formation of The Family: People Helping People Project**

development of healing community of caring and service.

**132**

#### **2.1 Creating a contemplative atmosphere**

Each group begins with a stillness exercise involving deep breathing and imagination of following a blue light to reflect the color of the sea and sky. As the group members relax and recollect themselves, a simple prayer is made to God or a higher power. We have found the depth of the stillness exercise to be germane to the quality of the interaction in the group. Some persons, particularly in the Prison group, practice the stillness exercise throughout the week, meditating on the blue sky to experience a sense of inner peace and freedom.

#### **2.2 Sharing our stories**


Our experience is that it requires time, patience and understanding to wait for persons to release their stories. When a person is affectively sharing their stories with their life, it connects with the other persons in the group because that which is truly personal, is universal. Dr. Curt Thompson, referencing Dr. Daniel Siegel's work, writes, "…an important part of how people change…is through the process of telling their stories to an empathic listener. When a person tells their story and is truly heard and understood, both they and the listener undergo actual changes in their brain circuitry. They feel a greater sense of emotional and relational connection, decreased anxiety, and greater awareness of and compassion of others' suffering [11]."

In essence then, our stories, like ourselves, connect to each other, creating a vast story of human existence, healing and community.

#### **2.3 Confidentiality**

Confidentiality is important. But like trust, according to Eckhart Tolle, listening takes time for persons to become a conscious presence to each other [12]. Thus, as the healing bond develops, we tend to see ourselves in each other and feel one another's pain. Confidentiality is stressed throughout the process but group members are encouraged to examine how the discussion affects them personally. As persons mature in the group, they realize that owning their problems and working on them enables them to move toward their solution. On the other hand, denying their personal issues and focusing on gossip about others, provides little chance of resolving their problems. Our experience is that as persons recognize this, they automatically respect the confidentiality clause, mature to leaving the discussion of others in the room and focusing on their own development. When this happens in the group, the confidentiality principle is internalized and more effective.

**135**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

Silence is a powerful absorber of deep negativity and shame, allowing us to heal in an atmosphere of acceptance and love. Often, the sharing of deep pain—e.g., the murder of a relative or the abuse of a child—is so painful that it can only be received at the silent level where words are inadequate and act as a distraction [13]. Opening our hearts to the evocative ability of silence releases the unconscious hurt and wounds of a lifetime. In silence, chronological time (chronos) intercepts with the fullness of time (Kairos), producing what Eliot called "the still point" of the moving world [14]. At the still point, we experience the interconnectedness of all things in the now or present. According to Tolle, the now is not only what is happening at the present, but is the united field of consciousness in which the mystery and content of our life unfurls. At the still point, we experience healing, but in a deep sense, open to the mysterious [13]. Einstein (in a speech to the German League of Human Rights), stated, "The most beautiful emotion we can experience is mysterious. It is the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead,

Role playing of painful experiences releases deep hurt and enables participants to open up to love and healthy development. Providing new perspectives on old hurts, role-playing challenges the individual to move from being a victim to becoming a survivor. A profound and complex art, role-playing requires contemplative listening and compassion to understand the pain of another, allowing us to experience the destructive action of the perpetrator in real time. When this occurs, the group is often stunned and challenged by the pathos of the situation

In the process of centering, we invite the person sharing their pain to come to the center of the group where they are joined by the therapist and other participants who identify with their situation. As a result, the group becomes two concentric groups, the inner being the pain sharers and the outer the pain bearers. As the painful story is released, a powerful catharsis results, not only releasing the pain of the victim, but enabling others to express their pain as well. The catharsis is followed by a deep sense of reverential silence, reflection and understanding. At this point, the group is extremely cohesive and persons

Social activities—for example a birthday celebration, a hospital visitation, picnic or holiday party—are extremely important and have a powerful healing effect on the group. A recurring observation is that often a very challenged person is deeply encouraged by visiting or celebrating with another hurt person. A number of persons have described how the social activity helped them to release their pain

resulting in a powerful catharsis releasing deep hurt and pain [13].

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

a snuffed-out candle [15]."

**2.5 Role-playing**

**2.6 Centering**

have difficulty in leaving [13].

and gave them courage to face the future [13].

**2.7 Social activities**

**2.4 Silence**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

#### **2.4 Silence**

*Family Therapy - New Intervention Programs and Researches*

Each group begins with a stillness exercise involving deep breathing and imagination of following a blue light to reflect the color of the sea and sky. As the group members relax and recollect themselves, a simple prayer is made to God or a higher power. We have found the depth of the stillness exercise to be germane to the quality of the interaction in the group. Some persons, particularly in the Prison group, practice the stillness exercise throughout the week, meditating on the blue sky to

a.Sharing our stories in a contemplative atmosphere is complex and requires patience and time, sometimes from 6 months to a year. Firstly, telling our story is mostly cognitive and since shame forms in the pre-cognitive phase of our development, the cognitive sharing of the story is devoid of releasing painful

b.As the group progresses, affective sharing releases some of the painful shame feelings but often reverts back to cognitive sharing with the least distraction.

c.The deepest form of sharing our story is when we give our life with our story. Combining cognitive and affective elements, the person moves into a deeper communion with themselves and the group. Often, this results in a powerful emotional

Our experience is that it requires time, patience and understanding to wait for persons to release their stories. When a person is affectively sharing their stories with their life, it connects with the other persons in the group because that which is truly personal, is universal. Dr. Curt Thompson, referencing Dr. Daniel Siegel's work, writes, "…an important part of how people change…is through the process of telling their stories to an empathic listener. When a person tells their story and is truly heard and understood, both they and the listener undergo actual changes in their brain circuitry. They feel a greater sense of emotional and relational connection, decreased

anxiety, and greater awareness of and compassion of others' suffering [11]."

the group, the confidentiality principle is internalized and more effective.

story of human existence, healing and community.

**2.3 Confidentiality**

In essence then, our stories, like ourselves, connect to each other, creating a vast

Confidentiality is important. But like trust, according to Eckhart Tolle, listening takes time for persons to become a conscious presence to each other [12]. Thus, as the healing bond develops, we tend to see ourselves in each other and feel one another's pain. Confidentiality is stressed throughout the process but group members are encouraged to examine how the discussion affects them personally. As persons mature in the group, they realize that owning their problems and working on them enables them to move toward their solution. On the other hand, denying their personal issues and focusing on gossip about others, provides little chance of resolving their problems. Our experience is that as persons recognize this, they automatically respect the confidentiality clause, mature to leaving the discussion of others in the room and focusing on their own development. When this happens in

**2.1 Creating a contemplative atmosphere**

experience a sense of inner peace and freedom.

shame affect, which enhances positive development.

catharsis, releasing the deep shame and wounds of a lifetime.

**2.2 Sharing our stories**

**134**

Silence is a powerful absorber of deep negativity and shame, allowing us to heal in an atmosphere of acceptance and love. Often, the sharing of deep pain—e.g., the murder of a relative or the abuse of a child—is so painful that it can only be received at the silent level where words are inadequate and act as a distraction [13]. Opening our hearts to the evocative ability of silence releases the unconscious hurt and wounds of a lifetime. In silence, chronological time (chronos) intercepts with the fullness of time (Kairos), producing what Eliot called "the still point" of the moving world [14]. At the still point, we experience the interconnectedness of all things in the now or present. According to Tolle, the now is not only what is happening at the present, but is the united field of consciousness in which the mystery and content of our life unfurls. At the still point, we experience healing, but in a deep sense, open to the mysterious [13]. Einstein (in a speech to the German League of Human Rights), stated, "The most beautiful emotion we can experience is mysterious. It is the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead, a snuffed-out candle [15]."

#### **2.5 Role-playing**

Role playing of painful experiences releases deep hurt and enables participants to open up to love and healthy development. Providing new perspectives on old hurts, role-playing challenges the individual to move from being a victim to becoming a survivor. A profound and complex art, role-playing requires contemplative listening and compassion to understand the pain of another, allowing us to experience the destructive action of the perpetrator in real time. When this occurs, the group is often stunned and challenged by the pathos of the situation resulting in a powerful catharsis releasing deep hurt and pain [13].

#### **2.6 Centering**

In the process of centering, we invite the person sharing their pain to come to the center of the group where they are joined by the therapist and other participants who identify with their situation. As a result, the group becomes two concentric groups, the inner being the pain sharers and the outer the pain bearers. As the painful story is released, a powerful catharsis results, not only releasing the pain of the victim, but enabling others to express their pain as well. The catharsis is followed by a deep sense of reverential silence, reflection and understanding. At this point, the group is extremely cohesive and persons have difficulty in leaving [13].

#### **2.7 Social activities**

Social activities—for example a birthday celebration, a hospital visitation, picnic or holiday party—are extremely important and have a powerful healing effect on the group. A recurring observation is that often a very challenged person is deeply encouraged by visiting or celebrating with another hurt person. A number of persons have described how the social activity helped them to release their pain and gave them courage to face the future [13].

#### **2.8 Singing**

Singing is a powerful unifying force in the group, calming the intense emotional experience of anger, grief and revenge. The Negro Spirituals have proved particularly helpful. For example,

"Sometimes I feel like a motherless child, a long, long way from home. Sometimes I feel like a fatherless child, a long way from home."

The resonance of these words has a powerful effect on the group as they are reminded of home being a place where they felt safe and at peace. As the spiritual is sung, tears stream down the faces of many participants as they release their deep hurt and shame. At the end of the song the silence absorbs the pain and longing so prevalent in the group. Another example of the power of song was when a Family member shared the painful story of being at her sister's death bed and how her faith enabled her to give her sister hope. At this point of sadness, one of the facilitators sang the song "His Eye is on the Sparrow, and I know He cares for me." The group experienced a powerful sense of oneness and healing. At the end of our Family sessions, we hold hands and sing the song "Bind Us Together in Love." As the group separates, this provides a sense of connection and a continuation of the healing effect of the group even after the session is terminated [13].

#### **2.9 Humor**

The heart with deep pain responds to humor. However, to be effective, the humor must be intimately connected to the process while expressing the opposite. The juxtaposition of these two realities release affect while producing a transcendent joviality. For example, the Bahamas has a Christian cultural orientation. It is not uncommon for people in the group to assure each other by saying "God will be there for you." At that point, the facilitator may tell a story about the mother who told Johnny to get the broom from outside while it was dark. Johnny replied, "Mummy, I'm afraid of the dark." Mother said "Johnny, don't be afraid of the dark. God is everywhere." Taking her literally, Johnny opens the door and shouts into the darkness "God, since you're everywhere, can you please pass me the broom?" Despite the sadness, the group breaks into laughter, releasing hurt and shame. Humor allows people to see themselves in perspective and not take themselves too seriously while releasing them, if only temporarily, from their hurt and pain [13].

#### **2.10 Spiritual teaching**

At the end of the group when people are overwhelmed by the pathos and suffering of others, a psycho-spiritual teaching provides a sense of calm, encouragement and hope. Examples of such spiritual teachings that have been used effectively include: loving when the dream of love has shattered (the Jewish story of Ruth and Naomi), facing the painful giants in our life (the story of David and Goliath) and forgiveness (the story of the prodigal son, particularly as portrayed in Rembrandt's painting). We also used stories involving Bahamian folklore and parables. For example "you can break one stick but it's hard to break ten" or "loose goat doesn't know how tied goat feels" [13].

#### **2.11 Insights from neuroscience**

Neuroscience offers novel ways to think about the benefits of The Family. In his book "Brainstorm," Siegel claims that we interact with the world in two views of reality: the physical world of objects and mindsight. Sadly, modern life has become more dependent on physical sight than recognizing the importance of our mind

**137**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

participants leading to coordination, balance and self-regulation [13, 16].

A developmental model, the CDPT postulates that the self follows the step-wise path from the natural self at birth to the shame self and its antithesis, the addictive shame false self, leading to the development of the authentic self (**Figures 3**–**6**) [7]. According to the Judeo Christian tradition, human beings are made in the image of God, and are hard wired to seek unconditional love. At birth we have three basic instinctual needs, (a) safety (survival/security), (b) connection (affirmation and esteem) and (c) empowerment (power and control) [17]. These three dimensions are powerful sources of energy, which interact with each other as a child struggles to develop basic trust making the natural self-vulnerable, fragile and extremely depen-

According to Heinz Kohut, these instinctual needs form the basis of our early self-object transference. Survival security relates to the mirror transference leading to the sense of affirmation. The affection/esteem leads to the twin-ship transference, resulting in the development of empathy and community. Power/control leads

to the idealized transference giving rise to respect, honor and worship [18]. The basic instinctual needs are also the substance of which our dreams are made. When a dream shatters, a lie is born. For example, when the dream of safety shatters, creating an abandonment shame schema, the person believes the lie "I am hopeless. No one wants me and I'm not enough." When the dream of connection is shattered, creating the rejection shame schema, the lie develops "No one wants me. I am unlovable. I will never have a relationship." When the dream of empowerment shatters, creating the humiliation shame schema, the lies develop "I am helpless. I am a failure. I can't cope." These lies, if not confronted, can become delusions which are fixed false beliefs unalterable to argument and lead a person's life to destruction.

The fact is, it is easier to confront reality than to conquer a lie.

**3. Contemplative Discovery Pathway Theory**

dent on the support of others [13].

connection. This is challenging because without the mind connection, people can

The Family Project is based on mindsight where we help individuals to develop their internal world to relate more effectively to themselves and others. According to Siegel, focusing our mind on multiple interactions—for example, telling our stories, listening, singing, meditation, social action, etc.—helps us build new circuits in our brain enabling us to adapt creatively to new experiences while increasing our health and developing harmonious relationships. Mindsight includes three fundamental skills: insight, empathy and integration. Insight is our ability to appreciate our inner mental life, helping us to understand the present, past and future. When we reflect on things going on inside of us, we develop mindsight mapping of the brain, activating our pre-frontal circuits where the inner and interpersonal experiences are coordinated and balanced. Empathy is the ability to sense the inner life of another person, enabling us to see them from our perspective and imagine what it is like to walk in their shoes. The gateway to compassion and kindness, empathy is the key to social intelligence, allowing us to understand the intention and needs of others. In this light, relationships can be defined as the sharing of energy and information between persons. Insight and empathy cultivates integration empowering us to coordinate our relationships with each other. Sadly, when integration is blocked, chaos results in our internal and external relationships, developing a powerful rigidity which destroys individual and community development. These neuroscientific insights validate the effect of The Family where people share their stories of pain and shame in a contemplative environment, creating mindsight (insight, empathy and integration) in the

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

treat others without respect or compassion.

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

connection. This is challenging because without the mind connection, people can treat others without respect or compassion.

The Family Project is based on mindsight where we help individuals to develop their internal world to relate more effectively to themselves and others. According to Siegel, focusing our mind on multiple interactions—for example, telling our stories, listening, singing, meditation, social action, etc.—helps us build new circuits in our brain enabling us to adapt creatively to new experiences while increasing our health and developing harmonious relationships. Mindsight includes three fundamental skills: insight, empathy and integration. Insight is our ability to appreciate our inner mental life, helping us to understand the present, past and future. When we reflect on things going on inside of us, we develop mindsight mapping of the brain, activating our pre-frontal circuits where the inner and interpersonal experiences are coordinated and balanced. Empathy is the ability to sense the inner life of another person, enabling us to see them from our perspective and imagine what it is like to walk in their shoes. The gateway to compassion and kindness, empathy is the key to social intelligence, allowing us to understand the intention and needs of others. In this light, relationships can be defined as the sharing of energy and information between persons. Insight and empathy cultivates integration empowering us to coordinate our relationships with each other. Sadly, when integration is blocked, chaos results in our internal and external relationships, developing a powerful rigidity which destroys individual and community development. These neuroscientific insights validate the effect of The Family where people share their stories of pain and shame in a contemplative environment, creating mindsight (insight, empathy and integration) in the participants leading to coordination, balance and self-regulation [13, 16].

#### **3. Contemplative Discovery Pathway Theory**

A developmental model, the CDPT postulates that the self follows the step-wise path from the natural self at birth to the shame self and its antithesis, the addictive shame false self, leading to the development of the authentic self (**Figures 3**–**6**) [7]. According to the Judeo Christian tradition, human beings are made in the image of God, and are hard wired to seek unconditional love. At birth we have three basic instinctual needs, (a) safety (survival/security), (b) connection (affirmation and esteem) and (c) empowerment (power and control) [17]. These three dimensions are powerful sources of energy, which interact with each other as a child struggles to develop basic trust making the natural self-vulnerable, fragile and extremely dependent on the support of others [13].

According to Heinz Kohut, these instinctual needs form the basis of our early self-object transference. Survival security relates to the mirror transference leading to the sense of affirmation. The affection/esteem leads to the twin-ship transference, resulting in the development of empathy and community. Power/control leads to the idealized transference giving rise to respect, honor and worship [18].

The basic instinctual needs are also the substance of which our dreams are made. When a dream shatters, a lie is born. For example, when the dream of safety shatters, creating an abandonment shame schema, the person believes the lie "I am hopeless. No one wants me and I'm not enough." When the dream of connection is shattered, creating the rejection shame schema, the lie develops "No one wants me. I am unlovable. I will never have a relationship." When the dream of empowerment shatters, creating the humiliation shame schema, the lies develop "I am helpless. I am a failure. I can't cope." These lies, if not confronted, can become delusions which are fixed false beliefs unalterable to argument and lead a person's life to destruction. The fact is, it is easier to confront reality than to conquer a lie.

*Family Therapy - New Intervention Programs and Researches*

Singing is a powerful unifying force in the group, calming the intense emotional experience of anger, grief and revenge. The Negro Spirituals have proved particu-

"Sometimes I feel like a motherless child, a long, long way from home.

The resonance of these words has a powerful effect on the group as they are reminded of home being a place where they felt safe and at peace. As the spiritual is sung, tears stream down the faces of many participants as they release their deep hurt and shame. At the end of the song the silence absorbs the pain and longing so prevalent in the group. Another example of the power of song was when a Family member shared the painful story of being at her sister's death bed and how her faith enabled her to give her sister hope. At this point of sadness, one of the facilitators sang the song "His Eye is on the Sparrow, and I know He cares for me." The group experienced a powerful sense of oneness and healing. At the end of our Family sessions, we hold hands and sing the song "Bind Us Together in Love." As the group separates, this provides a sense of connection and a continuation of the healing

The heart with deep pain responds to humor. However, to be effective, the humor must be intimately connected to the process while expressing the opposite. The juxtaposition of these two realities release affect while producing a transcendent joviality. For example, the Bahamas has a Christian cultural orientation. It is not uncommon for people in the group to assure each other by saying "God will be there for you." At that point, the facilitator may tell a story about the mother who told Johnny to get the broom from outside while it was dark. Johnny replied, "Mummy, I'm afraid of the dark." Mother said "Johnny, don't be afraid of the dark. God is everywhere." Taking her literally, Johnny opens the door and shouts into the darkness "God, since you're everywhere, can you please pass me the broom?" Despite the sadness, the group breaks into laughter, releasing hurt and shame. Humor allows people to see themselves in perspective and not take themselves too seriously while releasing them, if only temporarily, from their hurt and pain [13].

At the end of the group when people are overwhelmed by the pathos and suffering of others, a psycho-spiritual teaching provides a sense of calm, encouragement and hope. Examples of such spiritual teachings that have been used effectively include: loving when the dream of love has shattered (the Jewish story of Ruth and Naomi), facing the painful giants in our life (the story of David and Goliath) and forgiveness (the story of the prodigal son, particularly as portrayed in Rembrandt's painting). We also used stories involving Bahamian folklore and parables. For example "you can break one stick

Neuroscience offers novel ways to think about the benefits of The Family. In his book "Brainstorm," Siegel claims that we interact with the world in two views of reality: the physical world of objects and mindsight. Sadly, modern life has become more dependent on physical sight than recognizing the importance of our mind

but it's hard to break ten" or "loose goat doesn't know how tied goat feels" [13].

Sometimes I feel like a fatherless child, a long way from home."

effect of the group even after the session is terminated [13].

**2.8 Singing**

**2.9 Humor**

**2.10 Spiritual teaching**

**2.11 Insights from neuroscience**

larly helpful. For example,

**136**

*Family Therapy - New Intervention Programs and Researches*

**Figure 4.** *The shame self.*

Life is wounded and we all experience variations of hurt leading to development of SHAME (Self Hatred Aimed at ME) involving feelings of abandonment, rejection and humiliation. Deeply painful to the human psyche, shame is compensated for by the development of the defensive, addictive, shame false self, involving self-absorption, self-gratification and control. The false self is illusory, made up of many layers and enhances negative programs for happiness which hijack the

**139**

**Figure 6.** *The authentic self.*

**Figure 5.** *The shame false self.*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

meaning and purpose of our lives, causing us to wander aimlessly in the wilderness of fear and anger [13]. This makes the false self what we call "the Bermuda Triangle of the soul." It is a perverse rescuer, promising hope but delivering destruction. If the lies from the shattering of the dreams of safety, connection and empowerment are not neutralized, they culminate in the complexity of the development of the false self. In The Family, the loving support of the group allows members to share their stories. As they surrender the grief and shame of their pain, they release their negativity and destructiveness and embrace the positive healing emotions of love

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

#### **Figure 6.** *The authentic self.*

*Family Therapy - New Intervention Programs and Researches*

Life is wounded and we all experience variations of hurt leading to development of SHAME (Self Hatred Aimed at ME) involving feelings of abandonment, rejection and humiliation. Deeply painful to the human psyche, shame is compensated for by the development of the defensive, addictive, shame false self, involving self-absorption, self-gratification and control. The false self is illusory, made up of many layers and enhances negative programs for happiness which hijack the

**138**

**Figure 4.** *The shame self.*

**Figure 3.** *The natural self.*

> meaning and purpose of our lives, causing us to wander aimlessly in the wilderness of fear and anger [13]. This makes the false self what we call "the Bermuda Triangle of the soul." It is a perverse rescuer, promising hope but delivering destruction. If the lies from the shattering of the dreams of safety, connection and empowerment are not neutralized, they culminate in the complexity of the development of the false self. In The Family, the loving support of the group allows members to share their stories. As they surrender the grief and shame of their pain, they release their negativity and destructiveness and embrace the positive healing emotions of love

and support. As a result, the shame false self melts away, giving rise to Discovery of the Authentic Gracious Self characterized by love, community, humility and gratitude.

### **4. The Evil Violence Tunnel**

When a person is deeply shamed and is further hurt or provoked, they develop murderous rage triggering the Evil Violence Tunnel (**Figure 7**) [19]. The Evil Violence Tunnel has six stages:


**141**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

5.Ethical fragmentation—regardless of the person's moral, ethical or religious background, at this point, their anger is so intense, their values collapse and

6.Compulsive, repetitive, destructive action—this destructive action may be addressed to the person themselves, leading to self-injury or suicide or it may be projected onto another person, leading to harming them or even homicide.

We allowed inmates in the local prison to examine our description of this phenomenon and give us their perspective. The inmates agreed with the stages but did not like the psychological terminology. As a result, they replaced it with their own:

The Evil Violence Tunnel is triggered by various types of provocation and enhanced by the use of alcohol or drugs. We have found that after a person has been destructive, they go through a time of quiet and relaxation before they recognize the full tragedy of

The false self, unlike our authentic self, involves dualistic thinking where we separate our adequate side from our shame self. This enhances the process of scapegoating to allow the false self to maintain control. According to René Girard, "when human beings cannot, or dare not, take out their anger on the thing (or person) that caused it, they unconsciously search for substitutes, and more often than not, they find them [20]." In sadistic scapegoating, we split off the shame self and project it on to the other person, who is blamed and judged as inferior, making the perpetrator feel more self-righteous or superior. In masochistic scapegoating, we split off our adequate self, leaving us a victim with a deeper sense of shame or what may be called a martyr-like syndrome, where we feel totally inadequate, cry "poor me" and

This is the opposite of our authentic true self, whose thinking is non-dualistic, is not involved in splitting and always presents the adequate and shame self together. In our true self, we talk about our strengths but accept our weaknesses because they

"Each person's life is a challenging journey from being a victim of their shame and False Self based in fear and anger to experience the Discovery of the glorious

what has occurred. This may be due to intoxication or emotional flooding.

give our power away to others because we see them as superior.

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

3.Dumbing down to hurt and destroy

**5. The false self and dualistic thinking**

cannot be divorced from each other.

**6. Discovery (resocialization)**

6.Total destruction against the self or the other

4.Overwhelmed by the devil

5.Nothing good can happen now

1.Fixation

2.Being psyched

they become vicious to themselves or others.

**Figure 7.** *The evil violence tunnel.*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*


We allowed inmates in the local prison to examine our description of this phenomenon and give us their perspective. The inmates agreed with the stages but did not like the psychological terminology. As a result, they replaced it with their own:

1.Fixation

*Family Therapy - New Intervention Programs and Researches*

gratitude.

**4. The Evil Violence Tunnel**

Violence Tunnel has six stages:

"I don't know."

and support. As a result, the shame false self melts away, giving rise to Discovery of the Authentic Gracious Self characterized by love, community, humility and

When a person is deeply shamed and is further hurt or provoked, they develop

murderous rage triggering the Evil Violence Tunnel (**Figure 7**) [19]. The Evil

1.Cognitive restriction, in which the person feels trapped and their rage is

3.Emotional numbness—at this stage, the person suffers from a form of alexithemia, dumbs down emotionally and is unable to feel empathically with the other person. They may have a cognitive sense of how the victim feels but are unable to identify with the feelings. As a result, they are totally destructive and unaware of the pain of the victim. For example, a gentleman continued stabbing a lady, who he claimed shamed him by cheating on him. When asked why he continued to stab her, he replied "I wanted her to feel what I was feeling." But when challenged about what he was feeling, he said

4.Negative energy—persons have shared with us that at this stage, they are flooded with negative emotions and energy and become totally destructive.

2.Physiological arousal—the heart rate and pulse rate rises, the person sweats profusely and often their I.Q. drops, causing them to act irresponsibly and not

directed toward the person shaming them (perpetrator).

in keeping with their normal intelligent mode of function.

**140**

**Figure 7.**

*The evil violence tunnel.*


The Evil Violence Tunnel is triggered by various types of provocation and enhanced by the use of alcohol or drugs. We have found that after a person has been destructive, they go through a time of quiet and relaxation before they recognize the full tragedy of what has occurred. This may be due to intoxication or emotional flooding.

#### **5. The false self and dualistic thinking**

The false self, unlike our authentic self, involves dualistic thinking where we separate our adequate side from our shame self. This enhances the process of scapegoating to allow the false self to maintain control. According to René Girard, "when human beings cannot, or dare not, take out their anger on the thing (or person) that caused it, they unconsciously search for substitutes, and more often than not, they find them [20]." In sadistic scapegoating, we split off the shame self and project it on to the other person, who is blamed and judged as inferior, making the perpetrator feel more self-righteous or superior. In masochistic scapegoating, we split off our adequate self, leaving us a victim with a deeper sense of shame or what may be called a martyr-like syndrome, where we feel totally inadequate, cry "poor me" and give our power away to others because we see them as superior.

This is the opposite of our authentic true self, whose thinking is non-dualistic, is not involved in splitting and always presents the adequate and shame self together. In our true self, we talk about our strengths but accept our weaknesses because they cannot be divorced from each other.

#### **6. Discovery (resocialization)**

"Each person's life is a challenging journey from being a victim of their shame and False Self based in fear and anger to experience the Discovery of the glorious freedom of their True Authentic Self based in love, gratitude and meaningful community" (Dr. David Allen).

How do we make the transition from the elusive, victimizing, inner critic of our Shame false self based in fear to discover the freedom of our authentic self based in love and gratitude? The story of the Velveteen rabbit says it all. In this story, the Velveteen rabbit is the newest toy to be added to the young boy's toy barn. Looking around, the Velveteen rabbit sees the shining tin soldiers, the proud lion and the old skin horse with his tail torn off and his fur worn away. Feeling shy, alone and lost, the old skin horse, who had been in the boy's toy barn for many years, tells the Velveteen rabbit he needs to become real. Amazed, the Velveteen rabbit asked the skin horse, "What does it mean to become real?" The old skin horse, speaking from his years of experience and wisdom, tells the Velveteen rabbit, "You only become real when someone really loves you!" [13].

In The Family, people experience an atmosphere of loving concern and nonjudgment as they share their painful stories releasing their hurt and shame [13]. As a result, the heart or psyche like a sponge is emptied of the hurt and shame, allowing them to embrace the love in the group. Breaking through the negativity of our shame false self, we face the fear and anger of our shame self involving abandonment, rejection and humiliation. As we confront our shame self and release our painful feelings, we experience the discovery of our true self based in love, gratitude and healing community. Discovery is not an event but a process requiring continual commitment to confront the pain of our shame and release it through the catharsis of grieving and surrender. As we become more open to love, The Family provides an opportunity to practice it and see it demonstrated in ourselves and other persons in the group. In so doing, we make the perceptual shift from fear and shame to the discovery of love and compassion. We can actually see this happen when once angry and hurt people release their shame and become healers in the group. It is important to note, however, that because of the woundedness of life, we will tend to fall back from our true self to our shame false self. But we do not stay there because the vision of love in our heart moves us toward our true self and our potential rather than being addicted or stuck at the limitations of our false self. Discovery is a process of resocialization where our self-esteem and solidarity increases as we become authentic and move in love to create healing community. According to Marcel Proust, "The real voyage of discovery consists not in seeking new landscapes, but in having new eyes" [21].

#### **7. Research**

Although there was good testimonial evidence of resocialization (see Case Vignettes), we received a grant to carry out a Pilot, quantitative study. Because there was no suitable resocialization instrument, a combination of nine international scales (namely the Beck Depression Inventory, Buss-Durkee Hostility-Guilt Inventory, Gratitude Questionnaire, Hope Scale, Self-Deception Questionnaire, Internalized Shame Scale, Satisfaction with life Scale, Spiritual Well-Being Scale and Transgression-Related Interpersonal Motivations Inventory (TRIM-18)) was used to test participants. Participants also completed a baseline questionnaire to ascertain their impression before The Family. They were studied in two cohorts at 6 month intervals of persons who had been in The Family for over a year or more [13].

Results showed that persons in The Family a year or more had a decrease in anger (**Figure 8**), depression, violence, revenge, loneliness and abusive relationships (**Figure 9**). They also reported an increase in self-esteem, benevolence and contentedness with life with trends toward increases in forgiveness and gratitude (**Figure 10**) [8, 13].

**143**

**Figure 10.**

**Figure 8.**

**Figure 9.**

*(t = −2.28, p = 0.0437, Cohen's d = −0.658).*

*relationship?" 15.7% indicated "yes," 84.3% indicated "no."*

*Significant areas of change with increased time in the family.*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

*Participants indicated that after joining the family, they felt significantly less anger toward others (t = −2.83, p = 0.0142, Cohen's d = −0.756). They also showed significantly decreased desire for vengeance (t = −3.32, p = 0.0061, Cohen's d = −0.922), and experienced significantly fewer thoughts of both violent and nonviolent revenge* 

*Q34 of the questionnaire asked "Before joining the Family, were you in an abusive relationship?" 32.6% of participants indicated "yes," 67.4% indicated "no." Q46 of the questionnaire asked "Are you currently in an abusive* 

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

#### **Figure 8.**

*Family Therapy - New Intervention Programs and Researches*

real when someone really loves you!" [13].

munity" (Dr. David Allen).

freedom of their True Authentic Self based in love, gratitude and meaningful com-

In The Family, people experience an atmosphere of loving concern and nonjudgment as they share their painful stories releasing their hurt and shame [13]. As a result, the heart or psyche like a sponge is emptied of the hurt and shame, allowing them to embrace the love in the group. Breaking through the negativity of our shame false self, we face the fear and anger of our shame self involving abandonment, rejection and humiliation. As we confront our shame self and release our painful feelings, we experience the discovery of our true self based in love, gratitude and healing community. Discovery is not an event but a process requiring continual commitment to confront the pain of our shame and release it through the catharsis of grieving and surrender. As we become more open to love, The Family provides an opportunity to practice it and see it demonstrated in ourselves and other persons in the group. In so doing, we make the perceptual shift from fear and shame to the discovery of love and compassion. We can actually see this happen when once angry and hurt people release their shame and become healers in the group. It is important to note, however, that because of the woundedness of life, we will tend to fall back from our true self to our shame false self. But we do not stay there because the vision of love in our heart moves us toward our true self and our potential rather than being addicted or stuck at the limitations of our false self. Discovery is a process of resocialization where our self-esteem and solidarity increases as we become authentic and move in love to create healing community. According to Marcel Proust, "The real voyage of discovery consists not in seeking new landscapes, but in having new eyes" [21].

Although there was good testimonial evidence of resocialization (see Case Vignettes), we received a grant to carry out a Pilot, quantitative study. Because there was no suitable resocialization instrument, a combination of nine international scales (namely the Beck Depression Inventory, Buss-Durkee Hostility-Guilt Inventory, Gratitude Questionnaire, Hope Scale, Self-Deception Questionnaire, Internalized Shame Scale, Satisfaction with life Scale, Spiritual Well-Being Scale and Transgression-Related Interpersonal Motivations Inventory (TRIM-18)) was used to test participants. Participants also completed a baseline questionnaire to ascertain their impression before The Family. They were studied in two cohorts at 6 month intervals of persons who had been in The Family for

Results showed that persons in The Family a year or more had a decrease in anger (**Figure 8**), depression, violence, revenge, loneliness and abusive relationships (**Figure 9**). They also reported an increase in self-esteem, benevolence and contentedness with life

with trends toward increases in forgiveness and gratitude (**Figure 10**) [8, 13].

How do we make the transition from the elusive, victimizing, inner critic of our Shame false self based in fear to discover the freedom of our authentic self based in love and gratitude? The story of the Velveteen rabbit says it all. In this story, the Velveteen rabbit is the newest toy to be added to the young boy's toy barn. Looking around, the Velveteen rabbit sees the shining tin soldiers, the proud lion and the old skin horse with his tail torn off and his fur worn away. Feeling shy, alone and lost, the old skin horse, who had been in the boy's toy barn for many years, tells the Velveteen rabbit he needs to become real. Amazed, the Velveteen rabbit asked the skin horse, "What does it mean to become real?" The old skin horse, speaking from his years of experience and wisdom, tells the Velveteen rabbit, "You only become

**142**

**7. Research**

over a year or more [13].

*Participants indicated that after joining the family, they felt significantly less anger toward others (t = −2.83, p = 0.0142, Cohen's d = −0.756). They also showed significantly decreased desire for vengeance (t = −3.32, p = 0.0061, Cohen's d = −0.922), and experienced significantly fewer thoughts of both violent and nonviolent revenge (t = −2.28, p = 0.0437, Cohen's d = −0.658).*

#### **Figure 9.**

*Q34 of the questionnaire asked "Before joining the Family, were you in an abusive relationship?" 32.6% of participants indicated "yes," 67.4% indicated "no." Q46 of the questionnaire asked "Are you currently in an abusive relationship?" 15.7% indicated "yes," 84.3% indicated "no."*

*Significant areas of change with increased time in the family.*

As a result we received a grant from the Templeton World Charity Foundation, to (a) continue the research and expand The Family Project, (b) develop an international resocialization instrument (Allen Resocialization Scale) and (c) create a program to train lay persons as therapist facilitators [13]. We have completed this grant and the results validate those of the pilot study.

#### **8. A resocialization intervention model in the prison**

The Family group therapy program was implemented in the Bahamas Department of Corrections over four (4) years ago. Inmates who are in a pre-release program are allowed to attend the sessions. Each week, three trained therapists meet with a group of inmates for 90 minutes. There are two group sessions, one for the male inmates and another for the females. Three principles govern the sessions: confidentiality, non-judgmental approach and free expression. Group members are empowered when they share their stories. Taking ownership of the group, they renamed it the "Free Your Mind Group." Anger was one of the most prominent themes in the sessions. The therapists worked through the inmates' anger by exploring the underlying fears and hurts involved. Stories and myths were also used by the therapists to connect with the inmates. An example of one of the stories used is the Slave Myth. In this myth, a slave was tied to a stake. While chained, he would look into the distance and admire the verdant mountains. He often dreamed of what it would be like to be free. One night, an angel broke his chain. Realizing what had happened, he ran toward the mountains to seize his freedom. Unfortunately, he began to fear the unknown. He started to worry about his survival. He looked back at his broken chain and decided to reattach it to himself. In his mind, he figured that being enslaved provided him with the necessities of life, such as food, drink, etc. He walked around his stake for the rest of his life. Although his external chains were broken, the internal chains around his heart were still intact. This particular myth resonated with the inmates and a discussion about physical and mental freedom ensued. The reality that one could be physically free but mentally imprisoned began to set in. At this moment, the therapists stressed that it was The Family's mission to break the internal chains around their hearts and assist them in developing their inner life.

The development of trust was another issue initially faced by the therapists. Despite the inmates being skeptical of them, they continued to provide consistency, stability and predictability. In the inception of the group, one of the original therapists was Mr. André Chappelle who was a resocialized drug addict. Mr. Chappelle had been incarcerated five times so the inmates were quite familiar with him. In fact, the miracle of his transformation became a catalyst of hope for them. They told him "you give us hope. If you can change your life, we can also."

A thematic analysis carried out on 109 of the group sessions conducted in the prison indicated that the four most common themes of the discussions were violence, anger, revenge and addiction. The inmates indicated that anger fuels their violent acts. Revenge is a justification for violence and addiction to external substances helps them cope. According to one of the inmates "when you kill for the first time, you feel sick and can't stop thinking about it. You feel like you're going crazy. After a while, you get used to it, get drunk and high and you feel numb" [22]. Another inmate described the depth of his anger when he disclosed:

"I hate people. I can't trust them because they hurt me badly. My mother abandoned me at 8 years old, went to the U.S. and had another family. My father also abandoned me and my grandmother raised me. The rest of my family members and neighbors scorned me. My daughter is my only love but sadly I've abandoned her and I hate myself because I've done to her what was done to me" [22].

**145**

program [13].

**9.2 The terror of poverty and social deprivation**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

A female inmate shared her experience of being in the Evil Violence Tunnel: "I was raised by my grandmother and I knew all kinds of abuse growing up. When I was in my late 20's I was a single mother with a good enough job at a hotel. I started dating this [man] because I wanted to play him. I wanted to make him believe I was carrying his child so he could take care of me and my children. As time went by, he started to become more and more violent and I started to hate him deeply. I even told him the child was not his. One day I was back from work and I was combing my hair while he was screaming at me, calling me names and threatening to rape me one more time. Suddenly, I attacked him with the comb in my hand. To my horror, the metal comb went all the way to his skull. The blood came pouring out and he died instantly. I still remember seeing my son cleaning the blood on the floor with the mop. I was in the newspaper and felt ashamed. I attempted suicide by setting the prison cell on fire. I am happy I survived because I realize now that my children and my mother are waiting for me to get out. I have people I love and this keeps me

There are signs of resocialization in the participants. One inmate, imprisoned for 25 years, is running a Toastmaster's program to assist other inmates who are interested in learning the art of public speaking. The inmates now delay gratification and have better impulse control. They have also developed better conflict resolution skills and now have more effective communication. Even more so, they are now able to express vulnerability by sharing intimate, personal and emotional

The names used in these vignettes are fictitious to conceal the identity of The

When Doreen came to The Family she was broken and deeply hurt. Incested

Rejected by his family, George left home at 13 years old to fend for himself on the streets. Living on the beach and in abandoned buildings, George hustled

and abused by her father for many years, her life was threatened if she ever revealed the family secret. Seeking to escape her abusive family she married a man who at first seemed loving but eventually became verbally and physically abusive, threatening to kill her numerous times. Distraught and depressed, Doreen became suicidal and was referred to The Family. When she was ready to share her story, Doreen was invited to come to the center of the group supported by therapists and persons who identified with her pain. After a while, Doreen was able to verbalize her pain, exploding into a powerful catharsis screaming at the top of her voice for 3 minutes or more, releasing the shame of a lifetime. This was followed by a powerful silence in the group where persons prayed and others meditated or cried. After the catharsis, persons in the group comforted and encouraged Doreen. Having been in The Family group for 5 years, Doreen is a changed person. She is a healer who has helped many persons face and work through their painful experiences of abuse. Recently receiving a promotion at work, she was one of the first graduates of the therapist facilitator training

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

going" [22].

stories with the group [22].

**9. Case vignettes**

Family participants.

**9.1 Abuse**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

A female inmate shared her experience of being in the Evil Violence Tunnel:

"I was raised by my grandmother and I knew all kinds of abuse growing up. When I was in my late 20's I was a single mother with a good enough job at a hotel. I started dating this [man] because I wanted to play him. I wanted to make him believe I was carrying his child so he could take care of me and my children. As time went by, he started to become more and more violent and I started to hate him deeply. I even told him the child was not his. One day I was back from work and I was combing my hair while he was screaming at me, calling me names and threatening to rape me one more time. Suddenly, I attacked him with the comb in my hand. To my horror, the metal comb went all the way to his skull. The blood came pouring out and he died instantly. I still remember seeing my son cleaning the blood on the floor with the mop. I was in the newspaper and felt ashamed. I attempted suicide by setting the prison cell on fire. I am happy I survived because I realize now that my children and my mother are waiting for me to get out. I have people I love and this keeps me going" [22].

There are signs of resocialization in the participants. One inmate, imprisoned for 25 years, is running a Toastmaster's program to assist other inmates who are interested in learning the art of public speaking. The inmates now delay gratification and have better impulse control. They have also developed better conflict resolution skills and now have more effective communication. Even more so, they are now able to express vulnerability by sharing intimate, personal and emotional stories with the group [22].

#### **9. Case vignettes**

The names used in these vignettes are fictitious to conceal the identity of The Family participants.

#### **9.1 Abuse**

*Family Therapy - New Intervention Programs and Researches*

grant and the results validate those of the pilot study.

assist them in developing their inner life.

**8. A resocialization intervention model in the prison**

As a result we received a grant from the Templeton World Charity Foundation, to (a) continue the research and expand The Family Project, (b) develop an international resocialization instrument (Allen Resocialization Scale) and (c) create a program to train lay persons as therapist facilitators [13]. We have completed this

The Family group therapy program was implemented in the Bahamas Department of Corrections over four (4) years ago. Inmates who are in a pre-release program are allowed to attend the sessions. Each week, three trained therapists meet with a group of inmates for 90 minutes. There are two group sessions, one for the male inmates and another for the females. Three principles govern the sessions: confidentiality, non-judgmental approach and free expression. Group members are empowered when they share their stories. Taking ownership of the group, they renamed it the "Free Your Mind Group." Anger was one of the most prominent themes in the sessions. The therapists worked through the inmates' anger by exploring the underlying fears and hurts involved. Stories and myths were also used by the therapists to connect with the inmates. An example of one of the stories used is the Slave Myth. In this myth, a slave was tied to a stake. While chained, he would look into the distance and admire the verdant mountains. He often dreamed of what it would be like to be free. One night, an angel broke his chain. Realizing what had happened, he ran toward the mountains to seize his freedom. Unfortunately, he began to fear the unknown. He started to worry about his survival. He looked back at his broken chain and decided to reattach it to himself. In his mind, he figured that being enslaved provided him with the necessities of life, such as food, drink, etc. He walked around his stake for the rest of his life. Although his external chains were broken, the internal chains around his heart were still intact. This particular myth resonated with the inmates and a discussion about physical and mental freedom ensued. The reality that one could be physically free but mentally imprisoned began to set in. At this moment, the therapists stressed that it was The Family's mission to break the internal chains around their hearts and

The development of trust was another issue initially faced by the therapists. Despite the inmates being skeptical of them, they continued to provide consistency, stability and predictability. In the inception of the group, one of the original therapists was Mr. André Chappelle who was a resocialized drug addict. Mr. Chappelle had been incarcerated five times so the inmates were quite familiar with him. In fact, the miracle of his transformation became a catalyst of hope for them. They

A thematic analysis carried out on 109 of the group sessions conducted in the prison indicated that the four most common themes of the discussions were violence, anger, revenge and addiction. The inmates indicated that anger fuels their violent acts. Revenge is a justification for violence and addiction to external substances helps them cope. According to one of the inmates "when you kill for the first time, you feel sick and can't stop thinking about it. You feel like you're going crazy. After a while, you get used to it, get drunk and high and you feel numb" [22].

"I hate people. I can't trust them because they hurt me badly. My mother abandoned me at 8 years old, went to the U.S. and had another family. My father also abandoned me and my grandmother raised me. The rest of my family members and neighbors scorned me. My daughter is my only love but sadly I've abandoned her

told him "you give us hope. If you can change your life, we can also."

Another inmate described the depth of his anger when he disclosed:

and I hate myself because I've done to her what was done to me" [22].

**144**

When Doreen came to The Family she was broken and deeply hurt. Incested and abused by her father for many years, her life was threatened if she ever revealed the family secret. Seeking to escape her abusive family she married a man who at first seemed loving but eventually became verbally and physically abusive, threatening to kill her numerous times. Distraught and depressed, Doreen became suicidal and was referred to The Family. When she was ready to share her story, Doreen was invited to come to the center of the group supported by therapists and persons who identified with her pain. After a while, Doreen was able to verbalize her pain, exploding into a powerful catharsis screaming at the top of her voice for 3 minutes or more, releasing the shame of a lifetime. This was followed by a powerful silence in the group where persons prayed and others meditated or cried. After the catharsis, persons in the group comforted and encouraged Doreen. Having been in The Family group for 5 years, Doreen is a changed person. She is a healer who has helped many persons face and work through their painful experiences of abuse. Recently receiving a promotion at work, she was one of the first graduates of the therapist facilitator training program [13].

#### **9.2 The terror of poverty and social deprivation**

Rejected by his family, George left home at 13 years old to fend for himself on the streets. Living on the beach and in abandoned buildings, George hustled daily to make ends meet. He was severely abused—physically and sexually. Later on George was shot in his face and side and admitted to hospital. On the third day of his hospitalization, the person who shot George was also shot. Admitted to the same hospital, he was placed two beds away from George. Angry and filled with revenge George wanted him dead. The next day George's gang came to the hospital seeking to kill the person who shot George. They begged George to identify the shooter, but George refused. Instead, he surrendered his feelings of revenge and prayed for a better life. After release from hospital, George's life became worse. He lived in a tomb in one of the graveyards and was eventually referred to The Family Project. Facing a loss of confidence in himself, George was shy, ashamed and unable to speak. The group was very receptive and showered him with love, giving him odd jobs, clothes, food and money. After a number of sessions, George began to speak freely and socialize with the participants in the group. A few months later, he shared that when he first came to The Family, he felt his life was hopeless. He said he is now determined to live again because of the love he found in our sessions. George is still in The Family, has a job and volunteers in The Family basketball outreach program to marginalized youth [13].

#### **9.3 Murder**

The Family has had many experiences working with persons who suffered the murder of a loved one. One of the most outstanding experiences is that of Mrs. Jones who had been a member of The Family for about a year. She had previously brought her young daughter to The Family for help. One evening, I received a call at 11:00 pm that her daughter was shot and killed in the living room. Visiting the family was a painful and horrific experience as the details of the murder were explained. Mrs. Jones, although distraught and grieving, shared that because of her work in The Family, she wanted to work toward forgiveness rather than revenge. This was difficult because she was being encouraged by other family members and neighbors to seek revenge. This is not unusual because revenge is the normal reaction for these types of incidents in marginalized neighborhoods. Returning to The Family meetings, Mrs. Jones worked on expressing her grief. At times she would scream at the top of her voice and describe how she would go to the graveyard at 3:00 am and cry out over her daughter's body. Most interesting, Mrs. Jones shared that the evening before her daughter was murdered, they watched a film "I Spit on Your Grave," in which there is a scene where a rape victim says "Vengeance is mine, says the Lord, and I will repay." According to Mrs. Jones, her daughter stopped the film three times, emphasizing these words. Mrs. Jones' question to The Family group was whether her daughter knew something that she did not know. Her journey toward forgiveness was not an easy one but as she worked in The Family week after week, expressing her grief and sorrow, eventually she came to a point where she was able to forgive the killer of her daughter.

Our experience in The Family is that forgiveness is a long road, especially because deep hurts, like murder, are multi-dimensional. Even though Mrs. Jones came out on the side of forgiveness, there are certain periods of time when a development happens in her neighborhood or family and she becomes angry and says to me "Dr. Allen, I want to buy a gun." But we listen quietly, allowing her to express her anger, hurt and especially her shame. She returns to the desire to forgive rather than seek revenge. It has been two and half years now, and she is still on the journey to forgiveness, with the periodic ups and downs of drifting into revengeful thoughts.

**147**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

by André Chappelle, who I initially treated for cocaine addiction when he was 15 years old. Although he had flights into sobriety, he would regress and eventually became homeless, indigent and a vagrant. On the street for over 20 years, he had a reputation of being polite and kind. For example, he tutored students at the College of the Bahamas and was very helpful to ladies whose vehicles would break down. On Christmas morning, 2009, at 2:00 am, he described an intense feeling of loneliness and despair as his addictive, destructive lifestyle haunted him. Falling to his knees, he cried out for help. This eventually led to him going to the family's lawyer, who helped him clear his criminal record and travel to the U.S. to visit his sister. Returning to Nassau, he came to The Family group and expressed great interest in the process of sharing his personal story. He read all the published papers of The Family, studied to become a facilitator, and became my right-hand person in the program. As the addiction lifted, he was able to, in his own words, "squeeze the sponge of his heart to release the hurt and shame and make space for love" from the group, the people around him and of course his early religious faith. Eventually the love he had for a young lady in the eighth grade returned and they were married. He worked very closely with me and became perhaps the best interpreter of the CDPT. Sadly, in 2016, he developed an inoperable colon carcinoma. I walked with him to the very end as he shared his story of life but also the challenge of death. His dying words were "The Family is special because there are not many places in society where people can walk off the street, squeeze the hurt and shame out of the sponge of their heart by sharing their story and experience the discovery of the

The Family groupgreat interest in the process of sharing has been most affected

The Family has become a healing balm for many in the Bahamian community. In some sense, it is the grieving center for persons who have undergone serious losses of relatives through murder and violent crime. It is a place where people meet others who have suffered the trauma of abuse and shame which has held them captive all their lives. It is very common to hear the shout of "you too?" or "me too," indicating a harmonious connection among traumatic experiences in the group that liberates people to release their shame and discover the freedom to be essentially who they are. More than that, The Family is a place for dialog. As societies around the world become more polarized, there is an urgent need for creative dialog between races, different socioeconomic groups, political groups, law enforcement and community, etc. The fact is that simply sharing our stories illustrates The Family mantra "jaw

This work was funded by a grant from the Templeton World Charity

None of the authors have any conflicts of interest.

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

freedom of becoming authentic."

**10. Conclusion**

jaw stops war war."

Foundation.

**Acknowledgements**

**Conflicts of interest**

**9.4 Addiction**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

#### **9.4 Addiction**

*Family Therapy - New Intervention Programs and Researches*

daily to make ends meet. He was severely abused—physically and sexually. Later on George was shot in his face and side and admitted to hospital. On the third day of his hospitalization, the person who shot George was also shot. Admitted to the same hospital, he was placed two beds away from George. Angry and filled with revenge George wanted him dead. The next day George's gang came to the hospital seeking to kill the person who shot George. They begged George to identify the shooter, but George refused. Instead, he surrendered his feelings of revenge and prayed for a better life. After release from hospital, George's life became worse. He lived in a tomb in one of the graveyards and was eventually referred to The Family Project. Facing a loss of confidence in himself, George was shy, ashamed and unable to speak. The group was very receptive and showered him with love, giving him odd jobs, clothes, food and money. After a number of sessions, George began to speak freely and socialize with the participants in the group. A few months later, he shared that when he first came to The Family, he felt his life was hopeless. He said he is now determined to live again because of the love he found in our sessions. George is still in The Family, has a job and volunteers in The Family basketball outreach program to marginalized

The Family has had many experiences working with persons who suffered the murder of a loved one. One of the most outstanding experiences is that of Mrs. Jones who had been a member of The Family for about a year. She had previously brought her young daughter to The Family for help. One evening, I received a call at 11:00 pm that her daughter was shot and killed in the living room. Visiting the family was a painful and horrific experience as the details of the murder were explained. Mrs. Jones, although distraught and grieving, shared that because of her work in The Family, she wanted to work toward forgiveness rather than revenge. This was difficult because she was being encouraged by other family members and neighbors to seek revenge. This is not unusual because revenge is the normal reaction for these types of incidents in marginalized neighborhoods. Returning to The Family meetings, Mrs. Jones worked on expressing her grief. At times she would scream at the top of her voice and describe how she would go to the graveyard at 3:00 am and cry out over her daughter's body. Most interesting, Mrs. Jones shared that the evening before her daughter was murdered, they watched a film "I Spit on Your Grave," in which there is a scene where a rape victim says "Vengeance is mine, says the Lord, and I will repay." According to Mrs. Jones, her daughter stopped the film three times, emphasizing these words. Mrs. Jones' question to The Family group was whether her daughter knew something that she did not know. Her journey toward forgiveness was not an easy one but as she worked in The Family week after week, expressing her grief and sorrow, eventually she came to a point where she was able to forgive the killer of

Our experience in The Family is that forgiveness is a long road, especially because deep hurts, like murder, are multi-dimensional. Even though Mrs. Jones came out on the side of forgiveness, there are certain periods of time when a development happens in her neighborhood or family and she becomes angry and says to me "Dr. Allen, I want to buy a gun." But we listen quietly, allowing her to express her anger, hurt and especially her shame. She returns to the desire to forgive rather than seek revenge. It has been two and half years now, and she is still on the journey to forgiveness, with the periodic ups and downs of drifting

**146**

her daughter.

into revengeful thoughts.

youth [13].

**9.3 Murder**

The Family groupgreat interest in the process of sharing has been most affected by André Chappelle, who I initially treated for cocaine addiction when he was 15 years old. Although he had flights into sobriety, he would regress and eventually became homeless, indigent and a vagrant. On the street for over 20 years, he had a reputation of being polite and kind. For example, he tutored students at the College of the Bahamas and was very helpful to ladies whose vehicles would break down. On Christmas morning, 2009, at 2:00 am, he described an intense feeling of loneliness and despair as his addictive, destructive lifestyle haunted him. Falling to his knees, he cried out for help. This eventually led to him going to the family's lawyer, who helped him clear his criminal record and travel to the U.S. to visit his sister. Returning to Nassau, he came to The Family group and expressed great interest in the process of sharing his personal story. He read all the published papers of The Family, studied to become a facilitator, and became my right-hand person in the program. As the addiction lifted, he was able to, in his own words, "squeeze the sponge of his heart to release the hurt and shame and make space for love" from the group, the people around him and of course his early religious faith. Eventually the love he had for a young lady in the eighth grade returned and they were married. He worked very closely with me and became perhaps the best interpreter of the CDPT. Sadly, in 2016, he developed an inoperable colon carcinoma. I walked with him to the very end as he shared his story of life but also the challenge of death. His dying words were "The Family is special because there are not many places in society where people can walk off the street, squeeze the hurt and shame out of the sponge of their heart by sharing their story and experience the discovery of the freedom of becoming authentic."

#### **10. Conclusion**

The Family has become a healing balm for many in the Bahamian community. In some sense, it is the grieving center for persons who have undergone serious losses of relatives through murder and violent crime. It is a place where people meet others who have suffered the trauma of abuse and shame which has held them captive all their lives. It is very common to hear the shout of "you too?" or "me too," indicating a harmonious connection among traumatic experiences in the group that liberates people to release their shame and discover the freedom to be essentially who they are. More than that, The Family is a place for dialog. As societies around the world become more polarized, there is an urgent need for creative dialog between races, different socioeconomic groups, political groups, law enforcement and community, etc. The fact is that simply sharing our stories illustrates The Family mantra "jaw jaw stops war war."

#### **Acknowledgements**

This work was funded by a grant from the Templeton World Charity Foundation.

#### **Conflicts of interest**

None of the authors have any conflicts of interest.

*Family Therapy - New Intervention Programs and Researches*

### **Author details**

David F. Allen\*, Keva Bethell, Marie Allen-Carroll and Flavia D'Alessandro Allen Institute of Research and Training, Nassau, Bahamas

\*Address all correspondence to: dfallen43@gmail.com

© 2019 The Author(s). Licensee IntechOpen. This chapter is distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/ by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

**149**

*Group Process as a Resocialization Intervention: The Family - People Helping People Project*

Books; 1970

Publishers; 2010

New World Library; 2003

[10] Yalom I. The Theory and Practice of Group Psychotherapy. New York: Basic

[11] Thompson C. Anatomy of the Soul. Carol Stream: Tyndale House

[12] Tolle E. Stillness Speaks. Novato:

[13] Allen DF, Bethell K, Allen-Carroll M. A resocialization intervention model: The family: People helping people project. Clinical Case Reports and Reviews. 2016;**2**(7):491-495

[14] Eliot TS. Collected Poems (1909-1962). New York: Harcourt, Brace & World; 1963

[16] Siegel D. Brainstorm. New York, NY:

[17] Keating T. Open Mind Open Heart: The Contemplative Dimension of the Gospel. New York: The Continuum International Publishing Group Inc; 1986

[18] Kohut H. How Does Analysis Cure? Chicago: University of Chicago Press; 1984

[19] Allen D, Bethell K, Allen-Carroll M.

Anger and social fragmentation: The evil violence tunnel. Journal of Psychotherapy Integration.

[20] Girard R. The One by Whom Scandal Comes. East Lansing: Michigan

[21] Proust M. In Search of Lost Time. France: Grasset and Gallimard; 1913

[22] Allen D, D'Alessandro M, Bethell K. A resocialization intervention model in the prison—The family: People helping people project. Sociology International

State University Press; 2014

[15] Gookin J. Wilderness Wisdom Quotes for Inspirational Explorations. Mechanicsburg: Stackpole Books; 2003

Penguin Press; 2013

2016;**27**(1):79-92

Journal. 2017;**1**(4)

*DOI: http://dx.doi.org/10.5772/intechopen.84876*

[1] Jekel JF, Allen DF, Podlewski H, Clarke N, Dean-Patterson S, Cartwright P. Epidemic free-base cocaine abuse. Case study from the Bahamas. Lancet.

[2] Shaw C, McKay H. Juvenile

[3] Arrigo B, Takahashi Y. Recommunalization of the disenfranchised: A theoretical and critical criminological inquiry. Theoretical Criminology.

Science. 2005;**47**(1):41-48

Mokslai. 2012;**75**(1):30-40

Publications; 2010

2015;**25**(4):289-298

Open Access. 2015;**5**(2):244

[6] Allen DF. Shame: The Human Nemesis. Washington, D.C.: Eleuthera

[7] Allen D, Mayo M, Allen-Carroll M, Manganello J, Allen VS. Cultivating gratitude: Contemplative discovery pathway theory applied to group therapy in the Bahamas. Journal of Trauma & Treatment. 2014;**3**(3):197

[8] Allen D, Allen-Carroll M, Allen V, Bethell K, Manganello J. Community resocialization via instillation of family values through a novel group therapy approach: A pilot study. Journal of Psychotherapy Integration.

[9] Bethell K, Allen D, Allen-Carroll M. Using a supportive community group process to cope with the trauma of social fragmentation and promote resocialization in the Bahamas. Emergency Medicine:

[5] Skiecevicius P, Leliugiene I.

2006;**10**(3):307-336

Delinquency and Urban Areas. Chicago, IL: University of Chicago Press; 1942

[4] Liaudinskien G. Resocialization barriers of juvenile delinquents. Social

Empowering partnership as resocialization form of juveniles subject to delinquency: Findings of empirical research. Socialiniai

**References**

1986;**1**(8479):459-462

*Group Process as a Resocialization Intervention: The Family - People Helping People Project DOI: http://dx.doi.org/10.5772/intechopen.84876*

#### **References**

*Family Therapy - New Intervention Programs and Researches*

**148**

**Author details**

provided the original work is properly cited.

© 2019 The Author(s). Licensee IntechOpen. This chapter is distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/ by/3.0), which permits unrestricted use, distribution, and reproduction in any medium,

David F. Allen\*, Keva Bethell, Marie Allen-Carroll and Flavia D'Alessandro

Allen Institute of Research and Training, Nassau, Bahamas

\*Address all correspondence to: dfallen43@gmail.com

[1] Jekel JF, Allen DF, Podlewski H, Clarke N, Dean-Patterson S, Cartwright P. Epidemic free-base cocaine abuse. Case study from the Bahamas. Lancet. 1986;**1**(8479):459-462

[2] Shaw C, McKay H. Juvenile Delinquency and Urban Areas. Chicago, IL: University of Chicago Press; 1942

[3] Arrigo B, Takahashi Y. Recommunalization of the disenfranchised: A theoretical and critical criminological inquiry. Theoretical Criminology. 2006;**10**(3):307-336

[4] Liaudinskien G. Resocialization barriers of juvenile delinquents. Social Science. 2005;**47**(1):41-48

[5] Skiecevicius P, Leliugiene I. Empowering partnership as resocialization form of juveniles subject to delinquency: Findings of empirical research. Socialiniai Mokslai. 2012;**75**(1):30-40

[6] Allen DF. Shame: The Human Nemesis. Washington, D.C.: Eleuthera Publications; 2010

[7] Allen D, Mayo M, Allen-Carroll M, Manganello J, Allen VS. Cultivating gratitude: Contemplative discovery pathway theory applied to group therapy in the Bahamas. Journal of Trauma & Treatment. 2014;**3**(3):197

[8] Allen D, Allen-Carroll M, Allen V, Bethell K, Manganello J. Community resocialization via instillation of family values through a novel group therapy approach: A pilot study. Journal of Psychotherapy Integration. 2015;**25**(4):289-298

[9] Bethell K, Allen D, Allen-Carroll M. Using a supportive community group process to cope with the trauma of social fragmentation and promote resocialization in the Bahamas. Emergency Medicine: Open Access. 2015;**5**(2):244

[10] Yalom I. The Theory and Practice of Group Psychotherapy. New York: Basic Books; 1970

[11] Thompson C. Anatomy of the Soul. Carol Stream: Tyndale House Publishers; 2010

[12] Tolle E. Stillness Speaks. Novato: New World Library; 2003

[13] Allen DF, Bethell K, Allen-Carroll M. A resocialization intervention model: The family: People helping people project. Clinical Case Reports and Reviews. 2016;**2**(7):491-495

[14] Eliot TS. Collected Poems (1909-1962). New York: Harcourt, Brace & World; 1963

[15] Gookin J. Wilderness Wisdom Quotes for Inspirational Explorations. Mechanicsburg: Stackpole Books; 2003

[16] Siegel D. Brainstorm. New York, NY: Penguin Press; 2013

[17] Keating T. Open Mind Open Heart: The Contemplative Dimension of the Gospel. New York: The Continuum International Publishing Group Inc; 1986

[18] Kohut H. How Does Analysis Cure? Chicago: University of Chicago Press; 1984

[19] Allen D, Bethell K, Allen-Carroll M. Anger and social fragmentation: The evil violence tunnel. Journal of Psychotherapy Integration. 2016;**27**(1):79-92

[20] Girard R. The One by Whom Scandal Comes. East Lansing: Michigan State University Press; 2014

[21] Proust M. In Search of Lost Time. France: Grasset and Gallimard; 1913

[22] Allen D, D'Alessandro M, Bethell K. A resocialization intervention model in the prison—The family: People helping people project. Sociology International Journal. 2017;**1**(4)

*Edited by Floriana Irtelli*

This book is a collection of chapters written by a number of scientists from all over the world, who provide their insights not only into family therapy but also into new interesting interventions, programs, and research. The book adopts a perspective that respects the complexity of human beings and their family relationships. It devotes a space to the deepening of both psychological and social aspects: all themes in each section of the book are deeply connected. This book also focuses on some specific and really innovative topics, including the importance of psychosocial and family factors, complementary approaches, and relational aspects.

Published in London, UK © 2019 IntechOpen © TLRG / iStock

Family Therapy - New Intervention Programs and Researches

Family Therapy

New Intervention Programs and Researches

*Edited by Floriana Irtelli*