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Energy to Do Battle
Liberation Psychology, Individual Self-Respect,
and Collective Self-Confidence
Genuine democracy can happen only if enough people believe in it, are
capable of fighting for it, and are willing to fight for it. These people must
believe that they are worthy of power. The belief in their worthiness
comes when, at an individual level, there is genuine self-respect.
There are many battlefields on which individual self-respect can be
either be won or lost, and it is in the interest of the elite to make sure
that their opponents lose sight of these multiple battlefields. The family,
the classroom, and many of the ordinary events of our day are battlefields
of self-respect. If we dont know that were on a battlefield, there is little
chance of winning the battle, and we can lose multiple opportunities to
be activists for democracy.
People seeking democracy, in addition to having individual selfrespect, must also have collective self-confidencethe belief that they
can succeed as a groupif their goal is to be achieved and sustained.
They must have faith that, though imperfect in their decision making,
they are capable of creating a freer and more just society than one organized and controlled by the elite.
Thus, in this war, human relationships are vitally important. It is in
the interest of the elite to keep people divided and to keep them distrusting one another. It is in the interest of people working toward democracy
to build respectful and cooperative human relationships across all levels
of society.
When one understands that the battle for democracy begins with the
battle to restore individual self-respect and collective self-confidence, one
then sees the entire society and culture replete with battlefields in which
such self-respect and collective confidence can be won or lost.
Some people, including many progressives, are uncomfortable with the
term battlefield, as they are much more comfortable with the language of
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streets rather than in the classroom, they have been more skilled in the
craft of morale building.
Great morale builders are often risk takers. They themselves are energized by challenging authority and speaking truth to power. They have
faith that the current reality is not permanent. They are often mischievous, humorous, irreverent, outrageous, imaginative, unpredictable, and
capable of creating energizing drama. With these talents, they are able
to distract people from their debilitating pain and thus break up the
vicious cycle of pain and immobilization. The craft of morale building is
subjective and difficult to quantifyand thus, from my experience, often
ignored in academia.
Whether great morale builders are poets, musicians, songwriters,
philosophers, union leaders, clergy, or neighbors, they are able to grasp
that painful truths are fuel that can either demoralize people or be transformed into powerful constructive energy. In the hands of great morale
builders, even periods of great despair can be fuels for energy. Rabbi
Tarfon, during the era of domination by the Roman Empire, transformed
many of his peoples pain into energy with words such as these: It was not
granted you to complete the task, and yet you may not give it up.
I. F. Stone
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of gaining energy. High-level activism and organizing mean understanding and respecting that while many people may share concerns about
achieving genuine democracy, human beings do not all have the same
temperamentsand are energized differently. Thus, another unnecessary
divide among people committed to a more democratic society is on how
to create energy and morale.
In my initial article, Are Americans a Broken People?, I stated
I thought uncontroversiallythat for some demoralized people small
victories can be a morale boost. For a good part of my life, all my victories were small, specifically at the individual and family level, and I still
get inspired by modest victories that I see people pull off. However, a
couple of progressives took issue with this small victories point. David
Swanson, who served as press secretary for Dennis Kucinichs 2004 presidential campaign, wrote:
Levine finds solutions in encouragement, small victories,
models of courageous behaviors . . . I find myself motivated
primarily by the moral need to press for change, regardless
of whether the wisest spectators predict success next week
or next decade . . . So, Im reluctant to endorse small victories, and even more so the expectation of early victories, as a
necessary ingredient in civic engagement.
Swansons moral need can be a powerful energizer, and a movement
can so compromise its fundamental integrity in search of easy victories that it becomes de-energized. However, success is also important in
recruiting members and maintaining morale. Some people are energized
by morality, and others by success. People are also energized by fraternity, by challenge, andas was the case for investigative journalist I.
F. Stonethe sheer fun and joy of it. Moreover, any one person may
depend on different sources of energy at different timesmorality might
bring them to a movement, fraternity keeps them there, and occasional
successes seal the deal.
City Life/Vida Urbana has won victories over some of Americas larg128
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est banks and has kept people from being evicted from their homes. City
Life organizer Steve Meacham believes that a vital ingredient in organizing is focusing on moralityand being energized by the immorality of
the opposition. People have been led to believe that their oppression is
normal; they are told, Nothing personal, its just the market. Meacham
believes that organizing is about changing this framing. Specifically, it
means applying a moral lens to an aspect of life that people have become
accustomed to thinking lies outside the realm of morality, and instead
have accepted as the natural way of life. For Meacham, a banks decision
to foreclose on a house and evict the residents rather than allow them to
remain as renters is not inevitable, the way that its inevitable for water
to flow downhill. And because the bank has a choice, its simply immoral
for a bank to evict people and cause untold suffering because that bank
doesnt want to temporarily be a landlord. He believes that individuals
involved in this immorality cannot hide behind claims of Its just business, but instead must be morally condemned. Meacham concludes,
Bringing the moral lens to that stuff really helps our people and helps us
organize the resistance. For City Life, morality is both the argument they
make publicly to shame banks into behaving differently, and the call to
arms they use to maintain morale among supporters and to attract new
supporters.
However, morality is not City Lifes only energizer. When people come
to City Life, they also gain support, solidarity, examples of success, and
confidence that they can gain power. They go through a psychological
transformation from feeling like victims to becoming activistsnot
simply for themselves but on behalf of others as well. Melonie Griffiths
got involved in City Life and said:
Foreclosure was kind of like one of the best things that
happened to me . . . so much good came from it. I was able to
help so many other people. I learned so much good information . . . I can just turn it onto other people and help them
not make the same mistake. And I kind of feel like it gave me
my calling.
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more clinical experience. Among my peers, the ones with the most talent
for actually helping people were the ones who had the least stomach for
the degree/licensing, hoop-jumping process. So most of the best therapists whom I knew never acquired their PhDs, some quitting the mental
health profession altogether. However, I remained. It was the late 1970s
and early 1980s; the economy was stagnant, and a decent-paying job was
hard to find. At least thats what I told myself. I felt locked in. I had no
viable financial backup plan. Without that PhD, I could not become a
licensed psychologist, and I told myself that I needed the PhD to make a
living. Like any abuse victim, whether it was true or not, I felt dependent
on my abuser.
I did not have enough money in graduate school to regularly hit the
bars to dull my pain, but occasionally I would hang out at a bar with
another graduate student who was a couple of years ahead of me and who
had even more contempt for the program than I did. We would drink
cheap beer, play Pac-Man for 25 cents a game, and try to maintain some
self-respect by at least being honest enough to admit that our training
was mostly about eating shit. We traded comical stories of our pathetic
attempts to evade humiliating compliance. And we joked that while we
may not have the balls we started out with, at least we still had Wiffle
balls, which was a hell of a lot more than most of our peers, who appeared
to have an extraordinary talent for unquestioning compliance.
I was lucky. I also had a colleague who was in all my classes and felt
the same way I did. Every day we hung out after classes and tried to keep
each other sane. I appreciated my luck. Finally, I graduated, got licensed,
and started to heal.
At some point, circumstances can change and make it easier to extricate from an abusive relationship, and one must keep the faith that this
will happen. One may, for example, finally be able to financially support
oneself and leave an abusive parent. And every day, people are extricating
from abusive spouses, bosses, and disrespectful training programs.
Extricating from parental, spousal, or institutional abuse is difficult
enough, but this is just the beginning of recovering wholeness and full
strength. If one does not heal from abuse, one remains a victimor one
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mistakes, and this keeps people from trying. The truth is that failures
and mistakes are necessary to learn and are nothing to be ashamed of.
Healing means forgiving ourselves for past failures and mistakes, and
giving ourselves permission to take risks that will sometimes incur failure
and mistakes. The more one gets into the habit of making an effort, the
more one feels empowered.
Identifying an Abusive Institution or Individual
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taught. One idea that seemed reasonable was that lonely peoplewho
often seek out mental health practitionersare socially isolated because
they lack social skills, and so they need social skills training (SST).
SST consists of teaching people verbal and nonverbal behaviors
that will make them more socially attractive and enjoyable to be with.
SST includes listening skills (for example, paraphrasing what the other
person has said and making eye contact), along with other communication skills so that people dont turn off others by being either too
aggressive or too passive. It may also include helping people to pay more
attention to social cues, such as whether another person does or does
not want to engage with them. SST may include teaching people how to
make small talk at a party or have better interview skills. It utilizes
modeling, role playing, and feedback from a therapist and/or a group. For
socially isolated people, SST did seem to make sense. However, a series
of events forced me to reconsider whether it was really the best antidote
for most isolated people.
Even before reading books such as Robert Putnams Bowling Alone that
quantitatively detail the breakdown of community in the United States,
it was clear to me that there were major forces operating in our society that were keeping peopleeven those who were socially capable
isolated. If one is alone, it can sometimes be helpful to know that perhaps
the reason for ones loneliness is not social inadequacy, but that in fact a
television-suburbanized-car-consumer culture is making many Americans
more isolated.
After several years of practice, it became clear to me that while some of
my lonely clients lacked significant social skills, most did not. Many were
attractive and conversationally charming and engaging, but they were still
isolated and alone. Sadly, many of these people were well schooled, and
they had learned that their social isolation and loneliness were caused by
their social incompetence and/or low self-esteem. So in addition to their
problem of loneliness, they also believed that they were socially inadequate. However, after seeing so many people who were socially isolated
despite having excellent social skills, I began to reconsider the antidote
to social isolation.
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ine community, not simply acquaintances. They have real friends within
the psychiatric survivor community who provide mutual emotional and
social support.
The irony for me is that in my practice I have worked with many people
whom the world would judge as physically and intellectually attractive
with high-level social skills but who are isolated and without community;
and outside my practice, I have met people who were once diagnosed
with severe mental disorders but who have genuine community. This
compelled me to reconsider exactly what was the most important antidote to social isolation.
What I have come to believe is that social skills and a strong need
for a social life do not necessarily create social connectedness. Instead,
people succeed at creating and maintaining genuine community because
they care about something else beyond their loneliness, and beyond their
private world. This is how the psychiatric survivors I met formed community. They stopped focusing only on their private hurt and personal victimization. They realized that there must be others who have experienced
what they did. And through organizations such as MindFreedom, they
connected to help one another and to reform mental health treatment.
Ultimately, many psychiatric survivors who have formed community see the lack of democracy within mental health institutions as no
anomaly, and they began connecting with others outside the survivor
community who seek greater democracy in other aspects of life. These
psychiatric survivors pain over their own private victimization became
energy to connect with an entire world seeking to rehumanize society.
People who have community care about something beside their own
loneliness. They have not allowed school or mindless work to drum their
cares and concerns out of them. And they use their cares and concerns
to connect with others.
Passions and problems are the fuels that form friendship and community. Most people I have met whove created community see their problems differently from how they were socialized to think about them. They
no longer are so terrified of problems that they immediately hand them
over to a distant authority. They assess the problems potential for creating
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