Module 5 NTU Psychotherapy Script
Purpose
The purpose of this assignment is to integrate principles of indigenous healing methods with Western models of social work intervention.
Course Objectives
· CO6: Integrate non-Western healing and wellness methods into psychosocial interventions with individuals, groups, and families.
Requirements
The NTU Psychotherapy Script is worth 125 points and will be graded on application of NTU psychotherapy core concepts, stages, and conceptualization of presenting problems, resolution and follow-up, as well as Standard English grammar, sentence structure, and overall organization and effectiveness based on the required components as summarized in the directions and grading criteria and rubric.
1. Create your paper using Microsoft Word (a part of Microsoft Office), which is the required format for all Chamberlain College documents. You can tell that the document is saved as a MS Word document because it will end in “ x”
2. Follow the directions and grading criteria closely. Any questions about your assignment may be posted under the Q & A Forum.
3. The length of the paper is to be no less than 5 pages and no greater than 7 pages excluding title page and reference pages.
4. APA format is required with both a title page and reference page. Use the required components of the review as Level 1 headings (upper and lower case, centered, boldface): Note: Introduction – Write an introduction but do not use “Introduction” as a heading in accordance with the rules put forth in the Publication manual of the American Psychological Association.
Guidelines
Write a script of a dialogue between social worker and client
Applying the principles, methods, and stages of NTU psychotherapy.
Begin with a description of the client’s presenting problems, cultural background, family situation, socioeconomic situation, and any other noticeable factors.
Imagine that this is the second meeting, after goals have been established. !!!!!!!!!!!!!
Given that the phases of NTU psychotherapy can all occur in a singe session, have the social worker and client move through them all, knowing that further work will likely need to be completed.
Complete your assignment by summarizing the client’s progress, anticipating what further therapeutic tasks remain, and identifying outstanding issues that may need to be addressed at family, community, and/or organizational levels.
You have several options for choosing your imagined client.
You may put yourself in the client’s position and imagine how a social worker well-trained in NTU would respond to you.
You may choose someone well known to you but disguise their identity. You may create a character using your imagination.
Grading Criteria
|
Criteria |
Points |
Description |
|
|
Conceptualization of presenting problems |
20 |
Client’s problem define terms of NTU view of spirituality/ Nguzo Saba principles. |
|
|
Use of NTU stages of psychotherapy |
40 |
All five stages (Harmony, Awareness, Alignment, Actualize,Synthesis) ar demonstrated the script are labeled next to the client’s speaking turns as the begin. |
|
|
Use of NTU principles of psychotherapy |
The social worker in the script demonstrates all five principles of NTU psychotherapy (harmony, balance, interconnectedness, authenticity, and cultural awareness) and these are labeled next to relevant social worker speaking turns. |
||
|
Summary of progress and next steps |
15 |
Summary of session includes client progress, further work to be done, and issues that may need to be addressed at family, community, or organizational levels. |
|
|
Clarity of writing/APA format |
10 |
· Title page and body of paper are in APA format. · Presents information using clear and concise language in an organized manner (NO errors in English grammar, spelling, syntax, and punctuation). |
|
|
Total |
125 |
A quality assignment will meet or exceed all of the above requirements. |
|
M5 Rubric |
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|
Ratings |
Pts |
||
|
This criterion is linked to a Learning Outcome Conceptualization of presenting problems |
20 pts |
15 pts |
|
|
This criterion is linked to a Learning Outcome Use of NTU stages of psychotherapy |
40 pts |
||
|
This criterion is linked to a Learning Outcome Use of NTU principles of psychotherapy |
40 pts Highest Level of performance 34 pts Very Good or High Level of Performance 30 pts Acceptable Level of Performance 0 pts Failing Level of Performance |
||
|
This criterion is linked to a Learning Outcome Summary of progress and next steps |
15 pts Highest Level of performance 13 pts Very Good or High Level of Performance 11 pts Acceptable Level of Performance 0 pts Failing Level of Performance |
||
|
This criterion is linked to a Learning Outcome
Clarity of Writing/APA format |
10 pts |
NTU Psychotherapy
NTU Psychotherapy was founded on core principles that derive from ancient African and Afrocentric concepts associated with Nguzo Saba. Known for its spiritual emphasis, NTU aims to assist people with becoming true to themselves by finding the balance of the mind, body, and spirit through a process of natural order (Phillips, 1990; West-Olatunji et al., 2014).
NTU Psychotherapy five principles (e.g., harmony, balance, interconnectedness, cultural awareness, and authenticity) into the core principles of Nguzo Saba.
Considered the foundational principle of Nguza Saba, unity was the anchor to which all of the other principles hinged.
Unity was highly valuable in the African American families to establish a moral compass, avoid conflict, and resolve conflict in situations where conflict was unavoidable. further ascertained that the unity principle was also about the practice of togetherness as an act of solidarity that could be applied to groups, organizations, classes, and people. Phillips posited harmony as the experience that exemplified closeness established through group action. Nguzo Saba suggested that techniques like rituals, self-disclosure, reframing, and genogram were helpful in obtaining harmony within oneself. Harmony was established when the fragmented parts of a person was clearly organized into a meaningful whole. Harmony Is a significant component in training social workers to work with African American families. Balance compared with Nguzo Saba’s The principle of balance mirrored the concept recognized in systems theories known as homeostasis. Phillips described balance as the concept of “I” and “we” also referred to as active togetherness reflected togetherness in the communities as African people build and maintain them. Problems within the African communities were interconnected. It was therefore the African people responsibility to own collectively their failures, victories, and activities for the families, organizations, and communities (Hatcher et al., 2017). Ujamaa “cooperative economic” reflected the principled commitment to shared wealth, self-reliance in community building, and respect for work. Nguzo Saba’s principle (creativity) emphasized the importance of leaving the community in a more beneficial manner than received, which was essential to individual, and community growth. Phillips found interconnectedness essential to the experience of self and others in the collective past, present, and future sharing of wealth and resources. Nguzo Saba suggested techniques like multi-family retreats, kinship karamu, effective communication exercises, modeling, and reframing as effective strategies in attaining balance.
In addition to the principles of harmony and balance, was the principle of interconnectedness that involved. Interconnectedness was congruent with the Nguzo Saba principle of (faith). faith focused on the belief and commitment to the Creator, belief in themselves, and faith in the human capacity to “live righteously, self-correct, support, care for and be responsible for each other and eventually create the just and good society. Nguzo Saba purported that interconnectedness could be realized through prayer, spiritual readings, unity circles, affirmation, meditation, relaxation exercises, and nature study.
Cultural awareness also referred to as affective epistemology was the fourth fundamental principle that was the belief system to which truth through feelings or emotions.
Awareness aligned with the Nguzo Saba’s principle (self-determination).
Nguzo Saba found importance of one’s awareness of culture, self-potential, self-respect, inner self-strength, and psychological barriers as aspects of self-determination.
self-determination is a way for African people “to define ourselves, we name ourselves, create for ourselves and speak for ourselves instead of being defined, named, and created for and spoken for by others “postulated that self-determination reaffirmed the rights and responsibility of African people to exist, speak their own truths, and make their own contributions with each other.
It is during this process that African Americans can access cultural awareness, belief, and truth through the feeling component of the person, and not rely on talk only. According to Nguzo Saba, exercises and activities that included Awareness, and guided imageries could be useful in one’s discovery of aspects of self.
Strong African American Families had cultural significance for African Americans because they were based on movement of culturally responsive educational, prevention, or intervention for African American youth.
Nguzo Saba’s principles (purpose), (creativity), and (self-determination)
Purpose emphasized the commitment of African people to build, develop, and defend their community, their culture, and history to regain their greatness as a people. African people consciously examined purpose through the lens of their historical and cultural identity.
Within the Afrocentric worldview, the interpersonal relationship between human beings was high in value. African Americans as with other cultures accorded importance to certain people within the family or community at large.
Authenticity influenced the direction and depth of psychological movement. It is that a person could act with a sense of spontaneity in response to and interact in a naturally and effortlessly manner. Natural healing and problem-solving thought to function appropriately through spontaneity, authenticity, and harmony.
Authentic persons and systems were considered trustworthy and reliable in regulating the harmony of the true mental, physical, and spiritual selves.
Culturally sensitive, NTU Psychotherapy prescribed to techniques adaptable to the uniqueness of a person, his family, cultural background, and therapeutic needs. Viewed as having a spiritual framework,
NTU psychotherapy valued the therapist/client relationship, a cultural aspect that resonated deeply within the Afrocentric value system.
As with all therapy approaches, the role of the therapist in NTU Psychotherapy is enormously important.
One of the primary tasks of the NTU therapist is
to assist in the alignment of the client’s systems in a genuinely harmonious fashion that marshals the resources necessary to facilitate the healing process It is through the therapist rather than being caused by the therapist that healing occurred.
Recognizing the sacredness of the therapist/client relationship, the therapist communicated to the client his genuine concern. The therapist/client relationships conducted with the appreciation of the sacredness of the therapeutic relationship, there was an increase in the level of appreciation of the spiritual dimensions of the approach.
The awareness of the spiritual dimension allowed the therapist to become attuned to the client’s spiritual forces that allowed for intuition and inspiration within the client’s system to emerge. Living the same principles as the client, the therapist was able to maximize the effectiveness of the therapeutic relationship as reflective of his personal problems and problem-solving mechanisms.
NTU therapist guides the healing process through his/her skills and spirituality so that the client could view his way more clearly and acquire problem-solving skills.
The process that guided the NTU therapist progress through five phases include: Harmony: Awareness: Alignment: Actualize and Synthesize
Harmony, the first phase in the process, correlates with the development of shared consciousness and shared experiences with the client which was necessary to create mutual trust between the therapist and the client, Harmony involve the therapist’s demonstrating understanding, appreciation, and acknowledgement of the client. As asserted by the researchers, this the process continues until the therapist feels a shift in the energy indicating a readiness to proceed to the next phase.
Awareness second phase that suggested the connectedness of various components of oneself or family system. Awareness involves the clarification of the problem or issue of concern. Included as a characteristic of awareness is the “acceptance of one’s own needs, strengths, limitations, and potentials
Alignment third phase which involved assisting the client in confronting his fears in order to reach the place of reconciling his mental anxieties with his harmonious self. Alignment is in essence the achievement of internal consistency (e.g., thoughts with feelings, feelings with behavior and thoughts with behavior). Cognitive alignment is achieved when the client begins to think about issues in ways that are harmonious and complementary. Affective alignment is achieved when intense feelings are experienced as a result of knowledge gained. (accommodate new information)
Actualization fourth phases actualization involved the process of practicing and experimenting with new attitudes and behaviors in real-life situations. actualization as the empowerment phase, because it allows the client to test newly acquired skills and behaviors in a safe environment that allows familiarity and comfortability.
Synthesizing fifth phase involved the integration of the knowledge gleaned from the previous processes and used it to empower the client, synthesis occurs when the client evaluates the effectiveness of what he or she went through in the context of what he or she is and will go through.
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discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/237296865
NTU Psychotherapy: An Afrocentric Approach
Article in Journal of Black Psychology, The · November 1990
DOI: 10.1177/00957984900171005
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NTU Psychotherapy: An Afrocentric Approach
Frederick B. Phillips
Progressive Life Center
NTU psychotherapy is based on the core principles of ancient African and Afrocentric world
view, nurtured through African American culture, and augmented by concepts and techniques of
Western psychology. NTU psychotherapy is spiritually based and aims to assist people and
systems to become authentic and balanced within a shared energy and essence that is in
alignment with natural order. Furthermore, NTU therapy utilizes the principles of Nguzo Saba as
guidelines for harmonious living. Basic principles of NTU therapy include: Harmony; Balance;
Interconnectedness; Cultural Awareness; and Authenticity. The role of the NT’U therapist is
based on a spiritual relationship with the client system since NTU therapy recognizes that the
healing process is a natural process in which the therapist assists the client system to rediscover
natural alignment. The five phases of NTU psychotherapy are: Harmony, Awareness, A1ignment,
Actualize, and Synthesis.
The term NTU (pronounced ”in-too”) is a Bantu (central African) concept that describes a
universal, unifying force that touches upon all aspects of existence (Jahn, 1961). NTU is the
basic essence that unifies the universe and, as such, it is the essence of life. NTU is the force in
which
Being and beings coalesce, and insofar as human beings are concerned, NTU is both immanent
(a spiritual force inside), and transcendent (a spiritual force outside).
NTU highlights the interrelatedness between the intrinsic (psychic and immaterial) and extrinsic
(social and material) factors that impact upon one’s ability to both influence and respond to
problems of daily living NTU expresses not the effect of these forces, but their being. From an
African world view the world is one of extraordinary harmony that is the natural order (Jahn,
1961; Nobles, 1986; Myers, 1988). The goals of NTU therapy are to assist people and systems to
become harmonious, balanced, and authentic within a shared energy and essence that is in
alignment with the natural order. Natural order implies that there is a unity of mind, body, and
spirit throughout life and that the relationships within and between life are purposeful and orderly
and, at base, spiritual. Natural order infers that our lives and our relationships have a purpose and
a direction, and consequently it is our ongoing task in life to be in tune with the natural order.
Furthermore, good mental health springs from being in tune (in harmony) with natural order, and
healing is therefore a ”natural” process.
NT’U psychotherapy is based on the core principles of ancient African and Afrocentric world
view, nurtured through African American culture, and augmented by Western techniques of
Humanistic psychology. The core principles of NTU therapy are: harmony, balance,
interconnectedness, authenticity, and cultural awareness. The discussion of each NTU phase will
be followed by a brief overview of the central themes, techniques, and outcomes.
Harmony
NTU psychotherapy is spiritually based. That is, there is a vibrant belief that there is a spiritual
force to ail of life and that the spiritual dimension is the connective link to the mental and
physical spheres of human kind. The NTU central belief in the ubiquity of spirituality is
extremely important since spirituality provides a value system, a focus, and a direction to human
endeavor, and through NTU psychotherapy, spiritually provides a base assumption as well a
therapeutic direction and purpose (Myers, 1988; Nobles, 1986).
From a NTU therapeutic perspective, the overriding focus of life and, indeed the goal of the
mentally healthy person, is to be in harmony with the forces of life. When we are in harmony
with our mind, body, and spirit, we are experiencing confluence or the act of aligning ourselves
from within (immanent) and from without (transcendent) (Asante, 1986). When we are
confluent, we are experiencing an oneness with life and are “in tune with life. When we are
harmonious, we are “at peace” whether or not the external forces surrounding us are fragmented
since being in harmony depends more on our abilities to adapt through a clear process of
organizing the disparate parts into a meaningful whole. When we are in harmony, we are NTU.
Being in harmony suggests that you are living life, not fighting or controlling life. It does,
however, mean that you are in charge of your life, but that you are steering your lifeship while
understanding that there are other forces that will, in part, determine how and in what direction
you travel. To the extent that you are in harmony, then you are accurately processing the winds
that are surrounding your life. Your ”input signals” are clear and crisp; you are mentally and
emotionally sharp; you are more readily able to direct your life in the most efficient and
rewarding manner. You are in front of your life while still connected to it.
Balance
The concept of balance is strongly related to harmony in that balance and harmony are different
sides of the same concept. Balance refers to life as a dynamic process of energy fields and forces,
and therefore our life task is to balance these seemingly competitive forces in a manner that
brings about a unified whole (Capra, 1983; Davies, 1983). Life is not dichotomous at base, yet
may often appear to be in its manifestations (for example, the socialized dichotomy between
males and females). Rather, life from an Afrocentric world view is diunital, which suggests that
phenomena are unions of opposites and that our task is to unify our various interna1 and external
forces (Myers, 1988; Nobles, 1980). Diunital logic applied to the realm of masculine and
feminine natures suggests that all of us are composed of both qualities in varying amounts and
that we balance these expressions to achieve a healthy self-concept.
The concept of balance is similar to the concept of homeostasis in which a dynamic equilibrium
is the true nature of any system, whether micro or macro. That is, all systems, whether at a
cellular level or at a family level, are continuously utilizing energy to achieve balance. We must,
for instance, continuously balance our material and spiritual selves. Problems or symptoms occur
when there are blocks to the fluid exchange of energy that encumber the normal process of
healthy balance and dynamic equilibrium.
Interconnectedness
N’TU is a cosmic universal force, the essence of life and things that never occur apart from its
manifestations. Furthermore, it is only modern rationalizing thought that attempts to separate or
abstract NTU from its manifestation (Jahn, 1961). NTU is the connecting link among all
phenomena and the link that binds all of the universe. NTU psychotherapy emphasizes the
interconnectedness of human beings from within and without. There is a spiritual network that
binds all of life, and it is this NTU that is the bridge on which successful therapeutic intervention
is accomplished.
NTU psychotherapy is inclusively oriented as the bonding is primary. Thus, the concept of
general systems thinking, and the later development of family systems’ orientations are easily
understood within the context of interconnectedness. In addition, the ideas of balanced ecology
and of being at one with the environment are further expressions of this ancient concept.
The concept of balance, harmony, and interconnectedness are equally appropriate at any system’s
level and therefore are applicable when intervening with an individual, a group, or a family.
When the therapist maintains a systems focus, which is a central component of NTU
psychotherapy, then he/she is able to view any person or family as both composed of subsystems
and also a subsystem of a larger organization. All levels of systems share common properties,
and the intrinsic desire for system harmony, both internally and externally, is a major system
characteristic (Davies, 1983; Dossey, 1982). Therefore, the term “client system” used throughout
this paper is indicative of systems thinking in that the NTU principles are equally applicable to
the various systems (individual, couple, family, group, etc.) that are the focal point of our
attention at any particular moment. System thinking has been a living truth within Afrocentric
thought.
Affective Epistemology
Epistemology relates to the nature and basis of knowledge, and the term affective refers to the
quality of one’s feeling or emotional being. Affective epistemology, then, refers to the process and
belief system of a people discovering knowledge and truth, i.e., awareness through feeling or
emotion. This feeling orientation to knowledge is highly representative of African people
and is recently experiencing a reawakening among many progressive Western thinkers and health
professionals (Davies, 1983; Capra, 1983; Myers, 1 988).
An affective epistemology is in contrast to the Western epistemology of knowledge through the
measurement of objects and cognition. This is the so-called rational mind approach and is
distinguished from affective knowledge that is considered intuitive and sensory. The entire
analysis has been recently scientifically investigated and codified as the left brain/right brain
distinction, where the left brain hemisphere is presented as the seat of rational, logical, analytical
process, and the right brain hemisphere is presented as harboring creativity, artistic, perceptual,
and emotional powers. (Dossey, 1982; Capra, 1983).
What is the meaning of an affective epistemology for NTU? Simply stated, it is that people,
certainly African people, come to awareness and process reality through an integration of both
feeling experience, and verbal cognitive interaction. NTU psychotherapy, therefore, is both
spiritually-intuitive and rationally-scientific and aims to help a person integrate both aspects of
himself or herself.
The feeling experience integrates the knowledge and brings the information into reality.
Therapeutically, we are able to access awareness, belief, and truth through the feeling component
of the person, and do not rely on just “talking.” We are directed to have people become an active
participant in the therapy process; therefore, NTU therapy is an active, participatory therapy.
Authenticity
Within the Afrocentric world view, the highest value lies in the interpersonal relationship
between human beings. This priority on the value of the relationship places a premium on the
authenticity of the person. It is the relationships that we build within the larger family/community
of people that are accorded prominence. It is our connectedness with the essence (NTU) of others
that brings fulfillment.
T’he authenticity of any particular person is colloquially referred to as his or her ”Realness.” As a
community we ask that a person ”Be for Real,” and it is this authentic essence that becomes the
basis for effective and satisfying relationships. It is similarly true that in the NTU therapeutic
encounter the degree of realness that is experienced influences the direction and depth of
psychological movement.
Authenticity is a state as well as a process. We may be able to acknowledge its presence in
ourselves and in others and thereby take a mental snapshot of it, but the quality of authenticity is
always shifting and growing. A mentally healthy person is continuously gaining in his or her
authenticity as he or she becomes more closely connected to his or her spiritual self. We must
nurture this quality whether we express it in ourselves or experience it in others. The very
process of nurturing authenticity is itself an authentic act.
Being authentic implies spontaneity. A mentally healthy person/system is more able to respond to
and interact with the environment in a natural, effortless manner. There is a lesser emphasis on
thinking as such and more priority on responding holistically. By being spontaneous we are being
more trusting of ourselves and of our connection to others. Because we are in harmony, then our
intentions are trustworthy, and we can feel freer to respond naturally to our ongoing, ever-
changing environment. When we are spontaneous, authentic, and harmonious, then our natural
healing and problem-solving mechanisms are functioning properly. We are NTU.
interaction with the world. To have clear, crisp contact with oneself and with one’s environment
demands an open, receptive stance towards the world in which one’s psychological defense
mechanisms are utilized appropriately.
When we are harmonious, we have appropriate respect for ourselves and others. We are in tune
to our own needs as well as sensitive to the needs of others. We are able to feel the continuity of
and interconnectedness with the relationships between ourselves and others. We are, therefore,
able to realize our interdependence with all of life at the same time being cognizant of our
individuality. With the above realization, we then must follow through by providing satisfactory
nourishment to ourselves as well as to our relationships. We grow through the process of sharing
ourselves with others.
Authentic persons or systems are trustworthy and reliable because they are being their true selves
mentally, physically, and spiritually. They are genuine because they are in tune with themselves
and others. They are, in other words, to be believed.
The second major goal of NTU psychotherapy is to assist a client system to live within the Nguzo
Saba or seven principles, since NTU views the Nguzo Saba as proper and effective guidelines for
healthy living. The following chart presents each of the Nguzo Saba principles with
corresponding key concepts, NTU therapeutic tasks, and therapeutic techniques.
Ngazo Saba Princip/es
Principle Key Concepts Therapeutic Techniques
Tasks
Umoja
(Unity) Harmony Inter- Experience close- Rituals
dependence of life ness of being (libations,
through group prayer, Afro
action drama, etc.)
Unity is Natural Experience Self-Disclosure,
Interconnectedness Humor,
Reframing,
Genogram
High Value of Awareness of Being Real.
Relationships Self-Barriers to Re-energize
Closeness spiritually
Principle Key Concepts Therapeutic Techniques
Tasks
Kujichagulia
(Self Empowerment Cultural Awareness Ugogram,
Detennin- Awareness
ation) Wheel,
Awareness of Self- Rites of Passage
Potential Program
Authenticity Guided Imagery,
Self-Esteem Positive Regard for Peeling the
self Onion, Cultural,
Informative,
Awareness of Creative
strength of Visualization
Inner-Self (NTU)
Awareness of
Psychological
Barriers
Ujima (Col-
lective Work Balance
Respon- Mutual Inter- Balance “I” and Multi-Family
sibilitv) dependence ”we” Retreat,
Extended Self Kinship
Active Togetherness Karamu,
and Family Effective
Communication
Experience NTU Exercises,
Family Drawing
Collective Past, Experience Therapeutic
Present, and Future importance of self Games,
and others Modeling,
Reframing
Effective
communications
including accepting
responsibility for
correcting others
Principle Key Concepts Therapeutic Techniques
Tasks
Ujamaa
(Cooperative Mutual financial Experience money Family Budget,
Economics) interdependence as a tool, not a Tracing of
source of pleasure income and
expenditures,
Shared wealth and Awareness of Guided Imagery,
resources multiple efforts Values Clarification
that contribute to one’s Cooperative
success Ventures
Balance Sharing of
resources to further
health of extended
self
Wealth and Balancing money
resources belong to and communal
all responsibility
People before
Profits
Nia
(Purpose) Authenticity Experience our Guided Imagery,
purpose through Connection to
We each have a being NTU our ancestors,
unique contribution
Relaxation
exercises, Self
Clear purpose Relaxation and Awareness
has roots in calmness Exercises,
identity Cultural
Access our internal Awarencss
Provides voice Exercises
direction and
meaning to life Awareness
Principle Key Concepts Therapeutic Techniques
Tasks
Kuumba
(Creativity) Authenticity Balance feeling Action
and sensing with Techniques,
Balance thinking Role Plays,
Visualization,
There is a creative Trust inner-self Humor,
spirit (NTU) within Reframing, and
everyone relabeling
We have the Experience being
capacity to bring in harmony and
into being a New learning to
Reality re-balance
Creative labor is Feel comfortable
self-defining, self- with allowing inner
developing, and self to organize
self-confirming physical being
Principle Key Concepts Therapeutic Techniques
Tasks
Imani
(Faith) Harmony Alignment of Prayer,
Interconnectedness ourselves in har- Spiritual
mony and balance Readings,
with our essence Unity Circles,
(NTU) Affirmations,
Meditation,
Relaxation
Call for a Belief in the spiri- Nature Study
humanistic tual essence of all
earth-oriented,
earth-based,
people-centered Incorporate our be-
faith ing with a sense of
the cosmic
Connection to our
spiritual core (NTU)
The principles of Nguzo Saba and, indeed, NTU psychotherapy can be universally applied.
That is, they are equally applicable to European Americans, Hispanic Americans, and others
since the concepts are based on a spiritual connection that human beings have with the life force.
The values that Nguzo Saba espouse are human survival values that speak to the healthy
promulgation of the human race. NTU psychotherapy is culturally sensitive, and the specific
techniques can be appropriately modified given the uniqueness of the person, his/her family and
cultural background, and the overall therapeutic needs of the client.
The Role of the Therapist
NTU psychotherapy places a premium on the relationship between the therapist and client
system for two important reasons. First, psychotherapy is a spiritual and sacred relationship; and
second, the person-to-person orientation that is primary to the Afrocentric value system is strong.
NT U psychotherapy recognizes that there is a spiritual dimension that is the
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basis of the therapeutic encounter. Furthermore, NTU psychotherapy views the healing process as
natural a process for mental health as it is for physical health. For example, when there is a small
cut on the finger, the body marshals resources to close and bind the wound (healing). This is true
only if we do nothing to interfere with this natural process such as allowing the wound to become
infected. Similarly, this is true with our mental health. Our ego may become bruised, but a
natural healing emerges if we do not interfere or complicate our emotional matters with
ineffective communication or low self esteem for example. We have an internal energy (NTU)
that will guide us to health.
The therapist’s task is to assist the client systems to align themselves in an authentic and
harmonious manner so that the natural healing forces can become operative (NTU). The therapist
appreciates that healing is natural, and it is through the therapist rather than being caused by the
therapist that healing occurs. This distinction is extremely important because it relates to the
proper utilization of therapeutic techniques.
The NTU therapist realizes that he/she is in the service of a spiritual healing force and that
he/she exists within a sacred relationship with the client system. The fact that the therapist
relationship is a sacred relationship and the fact that the therapist must view the relationship as
sacred have many therapeutic and social implications. For instance, the sacredness of the
relationship gives definition and answers to the question of confidentiality in therapy. When
we, as therapists, are functioning with sacredness in mind, the client can feel protected because
we communicate that we have his/her best interest at heart.
As the therapist grows in his/her appreciation of the sacredness of the therapeutic relationship,
there is a heightened spiritual contact between the therapist and the client as well as more clarity
of the meaning of the client’s behavior. The therapist, through increased appreciation of the
spiritual dimension, becomes more aware, in turn, of himself, his client, and the larger
responsibility within which they both exist. As the therapist becomes more attuned, the spiritual
forces that allow for intuition and inspiration or, what Gestalt therapist Fritz Perls described as
the “Ah-ha” experience, are more readily available and likely to occur within the client’s system.
Similarly, when the therapist is more attuned, then she or he is more spontaneous and more
accurate in her or his selection of effective and operative therapeutic techniques. The therapist
just “seems to know” when to utilize this or that technique as opposed to rigidly following a
prescribed plan. In the parlance of athletes, the therapist is ”operating in the zone.”
A therapist must certainly live the principles that he/she teaches for maximum therapeutic
effectiveness (authenticity). This is obviously true since the therapist becomes more believable
and genuine especially in the
cycs and hearts of the clients. Additionally, the therapist is able to be more reflective of his/her
own problems and problem-solving mechanisms when he/she is living daily what he/she is
preaching daily.
A person’s overall life orientation is a necessary first step in developing a sacred relationship.
There are subsequent options available to the therapist to heighten the spiritual connection of the
therapist’s encounter with the client. Before the session begins, the therapists should cleanse
themselves spiritually and mentally. This can involve some kind of centering or relaxation
exercise whereby the therapists can refocus mentally and pull together their spiritual energies. At
this point the therapist should evaluate what transpired during the last session or event and take
inventory of what he or she is feeling at the present. For instance, has the previous session left the
therapist angry? Drunk with therapeutic prowess? Feeling less than adequate as a therapist? Any
of the above distract from the therapist’s ability to be fully available emotionally, spiritually, and
physically for the next client. I
It was mentioned earlier that a person-to-person orientation is more of an Afrocentric
axiology, and that this orientation is a second persuasive reason for the heavy emphasis on the
relationship between the therapist and client in NTU psychotherapy. The client, especially the
African American client, utilizes the relationship as truth seeking phenomena. What a client feels
or thinks of the therapist as a human being is important since trust is withheld until there is a
relationship of harmony. You, the therapist, become more genuine and real to the client system,
and the true belief that you care and appreciate what is happening with the client system becomes
more prominent.
As the process unfolds and as this care and concern is conveyed (not simply verbalized), the
therapist is placing trust in the client, and thereby it will likely be reciprocated with increased
trust on the part of the client. It is upon this bridge that the therapeutic techniques, suggestions,
and directives must rest in terms of their utilization, participation, and ultimate effectiveness.
The therapist provides a lens through which the client systems view themselves and their
relationships. Sometimes the lens can be more focused on the client, sometimes more on the
therapist, and sometimes focused on the relationship between client and therapist. The therapist
has the option (granted by the client) of refocusing the lens and the selection of the proper option
rests on the therapist’s being in harmony with the client so that the selection emanates from a
shared experience.
The NTU therapist is a guide who, through his or her skills and spirituality, acts to
“illuminate” the client’s path (present, future, and past) so that the client is enabled to see his/her
own way more clearly and is also equipped with stronger problem-solving skills. The therapist
assists the client to see the path
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in sharper focus and, in the process, to see the options, potentialities, and internal directions. The
therapist then gradually transfers/returns ”the light” to the client so that he/she may continue to
view himself/herself clearly, and see creative, authentic strategies of problem solving. In other
words, although the therapist may begin the therapy assuming more responsibility, from the
beginning there is a process whereby the client is becoming more responsible for himself/herself
and, in turn, more authentic and confident.
The therapist can facilitate this developing relationship bridge by exhibiting a true sense of
commitment to the client. This commitment is demonstrated and felt primarily during the
ongoing sessions even though there are valid occasions external to the actual sessions that are
opportunities for the realization of commitment. It is of primary importance that during the actual
sessions the therapist be fully present, mentally, physically, and spiritually, and clearly
communicate that she/he is, at the time, in the service of the client within a sacred relationship.
The Process of NTU Psychotherapy
There is a general process to NTU psychotherapy that guides the therapist through the
therapeutic experience. The phases of NTU therapy are: (1) Harmony; (2) Awareness; (3)
Alignment; (4) Actualize; and (5) Synthesize. These phases of psychotherapy must be considered
within the context of circular, not strictly linear, time so that the therapist perceives that all five
phases can be occurring at one time or that the phases can occur “out of sequence.” A technique
can be utilized in one phase that has equivalent meaning for the client in another phase. The
therapist when thinking circularly, rather than linearly, understands that therapy is never out of
any one phase altogether, and that each phase has predominant needs that generally constitute the
primary focus of the therapeutic moment. In other words, the phases are interconnected and
continuous and form a complete gestalt in which, when we attempt to dissect and discuss the
phases separately, they lose some of the identity and meaning. Although they will be discussed
separately, the reader is advised to see them as holistic principles that occur inter-connectedly.
A case example is presented that will assist the reader in connecting the NTU phases with
specific psychological and behavioral dynamics. The case is that of a 33-year-old African
American, divorced female (Ms. B), whose presenting complaints were those of a depressed
nature. She stated that she was “losing her grip” on life; that she was ”not accomplishing
anything” in life; that she didn’t feel good about herself or her relationships”; and. that she always
gets in relationships that “tear at herself.”
Harmony relates to the initial phase of therapy in which the primary, though not exclusive,
objective is to develop a shared consciousness or shared experience with the client system.
Through the development of a shared consciousness, a bond or therapeutic bridge is created upon
which the mutual trust of client and therapist can rest. Harmonizing includes the process of
mutual sharing of information. It is a joining by the therapist to the client system and is a
necessary first step.
Although there was initial rapport, this phase consisted of deepening the boncling between
therapist and Ms. B. since a previous therapeutic encounter and her educational level had left her
therapy-wise and able to verbalize cooperative statements without necessarily giving herself to
the process. Techniques primarily utilized were: humor, self-disclosure and, in general, a sense of
realness. A climate of nonpretentious and honest sharing was established wherein Ms. B. felt
increasingly comfortable with sharing thoughts and feelings authentically as opposed to self-
defeating mental screening.
The second general phase of therapy is the task of Awareness. To become aware in the
therapeutic context is to experience connectedness of the various components of oneself or the
family system, and to be able to distinguish between one’s needs and boundaries and the needs
and boundaries of others. To come into awareness implies an acceptance of one’s own needs,
strengths, limitations, and potentials. We begin to know who we are at succeedingly deeper
levels of meaning and to feel increasingly comfortable with ourselves
Almost paradoxically, we can become clearer about ourselves only as we strive to reach our
potential. Consider the familiar examples from the world of athletics wherein a pass receiver
tests his limits by extending himself to catch a pass, or the case of the gymnast who extends
herself through increasingly intricate horizontal bar maneuvers. In both instances, the athletes
have come to know their limitations through the process of striving for optional functioning.
Both become more aware of themselves.
Awareness implies Recognition whereby the client system develops initial recognition of his
or her problem behavior from more or less a cognitive perspective. In this phase the person not
only begins to recognize the presence of some destructive behaviors or patterns, but also begins
to experience the therapeutic process as a healing force. He/she begins to accept both the
problems and the therapy as valid facts.
Ms. B became increasingly aware of her lack of self-confidence; her fear of closeness; her
need to caution herself about disappointment; and, the feeling that she was “living a lie.” She
further became aware of how she was operating on the belief that she was “better than others.” A
primary technique utilized to heighten awareness was a combination of relaxation and
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visual imagery in which Ms. B was directed to:
1. visualize herself resting on a cloud;
2. imagine that she could see the sketchy face of one of her ancestors (whether she had ever seen
them or not, in physical reality, was immaterial!);
3. Listen to the voices of what her ancestors were saying to her (the little voices inside); and
4. discuss what the ancestors had said with the therapist.
The third phase of the therapy process is Alignment. A basic task of this phase of NTU therapy
is to help the client to uncover and reconcile his/her core neurotic fear or anxiety. The client’s (or
family’s) basic fear or anxiety usually surfaces during the process of self awareness. As the client
becomes aware, he/she will often need strong therapist support as well as other environmental
support. Typically, underlying fears are stated in terms as ”I’m afraid I’ll go crazy,” or “I might
die” or some other catastrophe. The continuing objective, then, of this phase is to assist the client
with his/her boundaries, potentials, and fears. It is during this phase that the client, or family,
must successfully overcome the fears and avoidance that have become clearer to them through
the previous phase of awareness. This is commonly referred to as “working through” the issues of
therapy. In Gestalt therapy this process is known as “moving through the impasse.” Although
there are different references, the key element is consistent. Awareness and information must be
processed in order to achieve psychological growth.
During the alignment phase the client system confronts his/her fear(s) in order to achieve the
outcome of assimilation and reconciliation of these psychological anxieties into a maturing,
confident, and harmonious self. The client feels more at peace whenever there is a successful
completion of this phase. The client has integrated his/her alienated self into a harmonious
whole, and the fears become appropriate to the stimulus. One becomes more self assured and
authentic, which allows one to respond to the environment rather than react to it.
The act of the process of Alignment implies taking responsibility psychologically for oneself and
ones’ needs and actions. One cannot be fully aligned until acceptance and responsibility are
connected to awareness into the total self that brings about alignment. |
Alignment can be accomplished in a number of ways, but the amount of emotion involved is
usually in proportion to the amount of psychological energy, that the person/family system is
using to sustain their present maladaptive attitude and behavior. That is, there is often a release of
anger,
sadness, joy, or other intense emotion as this immobilizing fear is confronted. The extent to
which this anxiety is deeply rooted in the client personality is a major determinant of the level of
emotional energy that will be released.
The phase of alignment is integrative since the objective of the phase is not necessarily to
expel a fear, but rather to come to terms with it (balance). T he process of so doing, i.e., of
assimilating, may include confrontation, but the latter is the means and not the end. The goal of
alignment, as has been stated, is to develop a confidence by coming to terms with the actual, or
potential anxiety.
Part of Ms. B’s task in this phase was to acknowledge (to herself) that she felt inferior and was
acting out in ways that punished herself and that projected a false security/identity. In addition,
she had to replace this negative thought/feeling with a secure, positive, and balanced self-image.
She had feared “going crazy” if she were to be herself, since she felt that there would simply be
nothing there that was real, or solid, about her. Ms. B’s other task in order to achieve alignment
was to access her spiritual core that would serve as her foundation. She was directed to
experience the part of her body that was shaky and to calm that component through relaxation
and through positive and reassuring messages. She was able to experience the healing energy as
alignment progressed.
The fourth general phase of NTU therapy can be termed actualization.
It is at this point that clients can begin to practice and experiment with new
attitudes and behaviors in the context of their regular environment. The
clients take their budding awareness into real-life situations where they can
experience themselves differently and achieve more positive outcomes. Even
though the external environment may seemingly not have changed, what has
changed dynamically is that the clients have a reconstituted internal per
ception of themselves and their environment. This liberated energy (NTU)
positively influences the clients’ response to, and interaction with, the
environment, thereby creating opportunities for positive behaviors and attitudes within their
environment. I
The process of actualization can be as simple as a homework assignment for an adolescent or as a
vocational or other life change for an adult. The magnitude of the actualization may vary, but the
internal psychological process is similar; the client or family is able to witness the changing
response to stress from the inside-out and to receive validation and empowerment from
the actual fact of being different in a small but noticeable manner.
At the close of each session, Ms. B was directed to utilize her new awareness and learning in
the context of a specific situation. At various times, it may have been an interaction with a family
member, colleague, boyfriend, or a specific task that she wanted to accomplish for herself. Ms. B
was also
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asked how these homework assignments were experienced at the beginning of the succeeding
session.
The last general phase of NTU therapy is the Synthesis phase. Herein, the client is integrating
the knowledge gleaned through the process of awareness realization together with the experience
from having operationalized some of his/her changing attitudes and behaviors in real life. This
integration is simultaneously occurring on physical, mental, and spiritual dimensions whenever
the synthesizing phase is proceeding well. An effective integration denotes that the client has
incorporated the NTU health process into his/her life so that, beyond the presenting or current
difficulty, the client has an effective human problem-solving strategy that is readily available
when future life difficulties arise.
Ms. B presented specific situations in which she demonstrated to herself and to the therapist
that she had incorporated a healthier process into her daily life.
Ms. B was able to experience herself differently in her interactions with her boy friend and her
supervisor. Specific encounters included being clear about her needs and communicating her
wishes and desires in a more timely fashion.
The five phases of NTU therapy—harmonize, awareness, alignment, actualize, and
synthesize—must be seen as a circular process. Clients continuously experience the phases and
will be in different phases simultaneously. What may be different is the relative priority of any
phase at any one point during the therapy process.
All five phases can occur during any one session, and the process even becomes a convenient
guideline for therapy session review. Were all “bases” touched during the session? Was there a
beginning, middle, and end? What synthesis occurred since the last session? What actual
experiences did the client have? Or, for that matter, what synthesis did the therapist have that
related to the client’s process?
The phases of NTU psychotherapy have as their ultimate objective the empowerment of the
client system in alignment with natural order. The client should leave the therapy process in
control of himself/herself even to the point of expressing appropriate requests for termination.
The client should be more keenly aware of self and others, engage life in a more authentic
manner, and incorporate effective tools for clear identification, analysis, and resolution of future
life difficulties.
References~
Akbar, N. (1979) African roots of Black personality. In W. Smith, K. Burlew, M.. Mosley, & W.
Whitney (Eds.), Refections on Black psychology. Washington, DC: University Press of
America.
Asante, Molefi Kete. (1986) The Egyptian origin of rhetoric and oratory. In M. Karenza & J.
Carruther (Eds.), Kemet and the African world veiw l.os Angeles University of Sankore Press.
Azibo, D.A. (1983). Some psychological concomitant and consequences of the Black
personality: Mental health implications. Journal of Non-White Concerns, I I (2) 59-65.
Azibo, D. A., (1984). Advances in Black personality. In the Black personality: Selected papers of
Daudi Ajani Ya Azibo, Washington, DC.
Baldwin, J.A.(1980). An afrocentric model of Black personality . Proceedings of the Thirteenth
Annual Convention of the Association of Black Psychologists. (Summary), 23-25.
Baldwin, J. A. (1981a). Afrikan (Black) personality: From an Afrocentric framework. Chicago:
Third World Press.
Baldwin, J.A., & Bell, Y.R.(1985). The African self-consciousness scale: An Afrocentric
personality questionnaire. Western Journal of Black Studies, 9(2).
Capra, Fritjof. (1983). The tao of physics. New York: Bantam Books.
Davies, Paul. (1983). God and the new physics. New York: Simon and Schuster, Inc.
Dossey, L., (1982). Space, time & medicine. New Science Library: Boston & London.
Jahn, J. (1961). Muntu, an outline of new African culture. New York: Grove Press, Inc.
Jones, R. L. (Ed.) (1980). Black psychology (2nd ed.). San Francisco: Harper & Row.
Karenga, Maulana. (1977). Kwanzaa: Origin, concepts, practice. Los Angeles: Kawaida
Publications.
Luther X (Na’im Akbar). (1974). Awareness: The key to Black mental health. The Journal of
Black Psychology, I, 30-37.
Myers, L. J. (1988). Understanding an Afrocentric worldview: Introduction to an optimal
psychology. Dubuque, IA: Kendall/Hunt, Co.
Nobles, W. (1976). Extended self: Rethinking the so-called Negro concept. The Journal of Black
Psychology, 2(2), 15-24.
Nobles, W.(1980). African philosophy: Foundations for Black psychology. In R. Jones (Ed.),
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psychology (2nd ed.). New York: Harper & Row.
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Nobles,W.W.(1986). African psychology: Towards its reclamation, reascension, and
revitalization. Black Family Institute, Oakland, CA.
Pedersen, P. B. (1983). The cultural complexity of counseling. International Journal for the
Advancement of Counseling, 6, 177-192.
Semaj, L. T. (1981). The Black self, identity, and models for a psychology of Black liberation.
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https://www.researchgate.net/publication/237296865
Module5 1
Student A
Master of Social Work, Chamberlain University
MSW 517: Advanced Social Work Practice
NTU Psychotherapy Script
Dr. Shelly McDowell-Porter
Date
NTU Psychotherapy 2
Culturally Responsive Interventions: Innovative Approaches to Working with Diverse
Populations (Ancis, 2003) describes the focus of the African philosophy of NTU psychotherapy as a
spiritual practice that contains five phases of self-awareness and the process of becoming aware of
oneself. The practice is a method of understanding life situations, experiences, and solutions to improve
one’s life. The steps are important in developing a healthy relationship within the individual and others in
their lives. The overall goal of NTU psychotherapy is to create awareness of emotions and feelings while
restoring harmony, genuineness, and interconnectedness. The chosen client is dealing with a phobic
disorder, trauma, and self-esteem issues. The process of NTU will be utilized to recognize components in
each of these factors and a plan to structure an effective program.
Conceptualization of Presenting Problems
Lesly Bridgewater (name has been changed for privacy) is a 65-year-old African American and
Japanese female. She currently lives alone in a senior mobile home park in central California and has one
cat as her pet. She has not worked in over 14 years; her last job was working in the photo department at
Walmart. The main source of her income is based on her first husband’s social security and was unable to
qualify for retirement benefits. Although her children have tried to motivate their mother to find a job, she
refuses and believes she is too old to work or learn new skills. She is also dealing with social anxiety and
lacks confidence as she always seems to find fault within herself. Lesly owns a reliable vehicle, but
anxiety has impacted her ability to drive and orders all her groceries and medications to be delivered.
Lesly has been divorced twice and recently separated from a seven-year relationship due to constant
verbal abuse from her former partner who also had an alcohol consumption problem. She has mentioned
several times that she is lonely and does not want to live by herself but does not reach out to anyone or
tries to contact family. Lesly mentioned several times that no one comes to visit but contradicted herself
by saying that several family members have recently come to her home. When asked about friends, she
said that she does not have any except talking with her neighbors occasionally. She has four adult
children, the two oldest are married and live in the same state while the two youngest have moved away
NTU Psychotherapy 3
for college. Lesly also has three siblings, but one of her brothers passed away the previous year in
October. Her first husband, the father of the two oldest children, also passed away unexpectedly in the
beginning of last year as well. She has found it difficult in coming to terms with both of their deaths.
Lesly grew up with a Protestant upbringing but attends a non-denominational church via the internet and
has stated that it has helped her cope with the losses. Her faith in the Christian religion is of most
importance to her and rewatches the sermons daily. However, she still finds herself entering episodes of
depression where she will remain closed off to everyone. Family is also important to Lesly, but she feels
that they do not understand what she is experiencing. She has attended counseling sessions before, but it
was not consistent to be effective in improving her situation.
Upon being prompted about goals that Lesly wants to achieve, she is unsure of the direction she
wants to take the counseling and begins to talk negatively about herself and her situation. It is noticeable
that she wants others to approach her first and settle her issues without having to take responsibility for
herself, as she needs to become more aware of her strengths and purpose (The Nguzo Saba & Maat, a
path for self-reconstruction and recoveredness: exploring a Kawaida Paradigm for healing
addiction in the Black community. – Free Online Library, 2014). Since she is not fully cooperating,
the ideal method is to ask additional open-ended questions that will prompt further and in-depth
discussion to reveal exactly what she is looking to gain from the sessions. Lesly is adamant about
connecting with family, so the first question asked was what have you tried so far to contact your family?
Her reaction was glum as she slumped over and tucked her head down. Lesly did not respond for several
minutes but provided this moment of silence to allow her to compose a response. She answered by saying
that they do not have time for her, and she has not tried to make an effort. The first goal is reestablishing
personal connections, which was identified in having her reconnect with the family without her feeling
like she is a burden. She also has contact with the pastor of her church and other members, they can be a
source of securing her with prayer as needed and other services such as transportation to attend church
sermons. The next goal is to develop coping mechanisms to help her with social anxiety and understand
NTU Psychotherapy 4
what triggers her into this state. Asking what methods have worked and what has not worked will narrow
down the options that will be applicable. One of the main concerns that Lesly is facing is dealing with the
unexpected passing of both her brother and ex-husband, plus the trauma she endured from her prior
relationship. These are Lesly’s main concerns that need to be addressed to find ways to empower her in
building self confidence and healthy relationships.
Use of NTU Stages of Psychotherapy
The first part of the NTU stage in Lesly’s plan is to establish harmony in her life and in
relationships. In the first session, it was recognized that Lesly believes that she cannot be happy without a
healthy relationship with others if she is not content with herself. In the conversation, she does not display
assertiveness or an attempt to be direct with her family. She showed some hesitation at the first meeting,
but was able to become more mindful and responsive. This comes from the stage of awareness, as she
initially did not truly understand the reasons behind her behavior and was unsure of communicating with
a social worker. Upon further discussion, with the utilization of open-ended questions, she was able to
contemplate the questions and reflect on her situation. Therefore, it was becoming clear on what basic
needs and boundaries she would need to move forward. Lesly was able to give initial details about her
anxiety and the concerns she had that are causing her distress within the alignment phase. The
actualization phase was the area that will require improvement that includes motivation and
accountability to proceed with the efforts that will help her reach her goals. As for the synthesis phase,
religion is important for Lesly and is a factor that can be included in the development of her sense of self-
worth through her faith.
Use of NTU principles of psychotherapy
SW: Lesly, would you like to discuss how things have been going since I last saw you? (balance)
LB: Not too much has changed. I thought about what we talked about and the goals. I was texting with
my sister and she was able to visit on Saturday. We had a nice long visit, we made dinner, and talked
about old times.
NTU Psychotherapy 5
SW: That’s making changes! What did you do differently to initiate the conversation of her coming over?
LB: When we were texting, I asked what her schedule was like for the week. She told me she didn’t have
anything planned for Saturday and she would be able to come over.
SW: How did you feel when you asked her directly?
LB: I was worried about her response and hesitated, but pushed myself to ask. I am glad that I did,
otherwise I wouldn’t have known she was available.
SW: That’s great, you are making progress in being more direct. Were you able to discuss your feelings
with her during the visit?
LB: Eventually, yes. Once she got around to asking how I was doing, everything started to spill out. I told
her that everyone has their own lives, including my children, but I feel like a burden. I am by myself and
it gets lonely, I would like to see and talk to my family. (harmony)
SW: Everyone does get busy, that is true, and sometimes we get caught up in the things we have to take
care of. How did your sister react after you were open with your feelings?
LB: She was crying with me and said she didn’t know that I was feeling this way. My sister realized that
she did not know we had become distant and to call or text her anytime. She reassured me that I am not
bothering her and will always make time to talk. (interconnectedness)
SW: That’s a great start! Does this make you want to reach out to your other family members, your
children, and tell them as well?
LB: Yes, but not right away. I think I am still processing the emotions from telling my sister.
SW: If taking your time is needed, that will be respected and we can work on approaching the challenge.
Are you still watching your church sermons from home? (cultural awareness)
LB: Yes, I watch almost every day. I do fall asleep sometimes and that is why I rewatch them over again.
SW: How do the sermons impact your everyday living and how do you apply their words? (authenticity)
LB: They always have encouraging messages that resonate with what is going on in my life. I have been
writing those down and will read them throughout the day and use the messages when I am praying.
SW: How does that make you feel afterwards when connecting the messages to pray?
LB: It does make me feel more at ease and have some confidence. I am going to call my pastor about
finding a ride to attend next Sunday’s service.
SW: Terrific! I think going in person will have a greater impact too.
LB: Yes, I am looking forward to going and having prayer in person.
NTU Psychotherapy 6
SW: Our next meeting will go over the next steps we can take and talk about your goals.
Summary of progress and next steps
Lesly is slowly making progress, she has shown that in being more direct with asking her sister
and being open about her feelings. Lesly found out that her sister was not aware of how lonely she was
without family nor the struggles she is dealing with everyday. Although she is not ready to discuss this
with her other family members, she seems to be growing confidence in herself after the visit with her
sister went well. Lesly does want to take things slow, which is her choice and feels that this is the steps
she needs to take in order to succeed. The next progress made was her efforts to finally get out of the
house and attend church in person. In the first meeting, she was hesitant to ask anyone for help or bring
up her feelings. Her religious beliefs also seem to be moving her into the right direction and providing the
comfort that she requires to make changes. Attending her church and networking with the members can
increase her chances of finding other services that will help her cope with social anxiety. The support of
the church community will be beneficial in offering her guidance and support (Hatcher et al., 2016). In
making further progress, the trauma she has faced in dealing with death and an abusive relationship are
issues that still need to be discussed in the upcoming sessions. Reconnecting with her family was a
priority for Lesly and her willingness to become more open will help her in addressing the trauma.
NTU Psychotherapy 7
References
Ancis, J. R. (2003). Culturally Responsive Interventions: Innovative Approaches to
Working with Diverse Populations (1st ed.). Routledge.
Hatcher, S. S., King, D. M., Barnett, T. M., & Burley, J. T. (2016). Mental health for
youth: Applying an African-centered approach. Journal of Human Behavior in the
Social Environment, 27(1–2), 61–72.
https://doi.org/10.1080/10911359.2016.1259930
The Nguzo Saba & Maat, a path for self-reconstruction and recoveredness: exploring a
Kawaida Paradigm for healing addiction in the Black community. – Free Online
Library. (2014, October 1). The Free Library.
https://www.thefreelibrary.com/The+Nguzo+Saba+%26+Maat%2c+a+path+for+s
elf-reconstruction+and. . .-a0391720904
