Families are as unique as the individuals who form them. While you may utilize the same or similar techniques while working with family systems (through the steps in the GIM and related practice skills), it is also important to recognize that each family has its own unique needs and experiences in the world. The empowerment perspective states that an essential aspect of working with individuals and families is to address their feelings of powerlessness and oppression. Empowerment is a process; one part of that process is to gain an awareness of the oppressive structures evident in our society. Oppression, in the form of racism, sexism, classism, and homophobia, can impact a family’s quality of life and ability to thrive. In this Discussion, you consider the many aspects of working with diverse families.
Select a diverse family system, such as a family with differences in sexual orientation, a family with differences in race or ethnicity, or a family with members who are managing a disability. Then, consider potential barriers they might encounter in society. Think about how a social worker might address one of these barriers on an individual, family, organizational, group, or community level. Next, visit the Walden Library to conduct research on barriers and intervention approaches for working with this type of family. Support this post using peer-reviewed article(s), in addition to the assigned resources.
President Donald Trump has continuously urged Arab and Islamic leaders to unite and contribute their share in the name of defeating Islamist extremists. He has made an impassioned plea about undermining terrorists all the while toning down his own harsh rhetoric about Muslims. This would indicate that the West, led by Trump is engaged with developing a people’s uprising throughout the Arab world that can be commonly referred to as an “Arab Spring”. The countries most involved in an Arab Spring would be Tunisia, Egypt, Libya, Syria, Bahrain and Yemen. The West, led by Trump, has recently singled out Iran as a primary source of providing financing and support for militant groups. His words have resonated with the views of his Western backers and have delivered the unmistakable message to Middle East extremists: We want you out of influence. The president has not used the term “radical Islamic terrorism” in his exhortations, a signal that he has finally taken advice to use a more moderate tone in the region after using that unfortunate phrase often as a tool by which to galvanize the fledgling Arab Spring. But yet the US president displays a penchant for Orientalism in his thinking and that is evident in his attempt to whittle down very complex problems into convenient sound-bites. It is true that terrorism has spread all across the world. But the path to peace begins with the Arab Spring, a term given to the “wave of citizen revolts that are toppling, challenging or reforming regimes” (Khouri, 2011). Trump’s approach though contains elements that cannot be differentiated from that of classic approaches concerning Orientalism. The leader of the free world has told leaders from numerous Muslim-majority countries representing more than a billion people that their future is in their own hands. Trump declares: “A better future is only possible if your nations drive out the terrorists and drive out the extremists. Drive them out! Drive them out of your places of worship, drive them out of your communities, drive them out of your holy land and drive them out of this earth” (Holland, 2017). The president’s actions and words concerning Middle East policy provided an opportunity to show his strength and resolve, and also demonstrate an unwitting incorporation of the tenets of Orientalism into his rhetoric. Orientalism can be defined as “a political vision of reality whose structure promoted the difference between the familiar (Europe, the West, us) and the strange (the Orient, the East, them)” (Said, 1979). In contrast to the vested interest that the Western world has in propagating the Arab Spring, Trump’s domestic policies include the ongoing travel ban on predominantly Muslim countries. The conflict between East and West is often simply portrayed as one between good and evil. That observations smacks of Orientalism in its most basic form. This is ideological conflict that exists, not conflict between civilizations. The desire to propagate the Arab Spring is clear in the rhetoric delivered in a forceful tone that Washington will partner with the Middle East but expected more action in return. But there is still much work to be done in the sphere of East/West relations. That means honestly confronting the crisis of Islamic extremism, and the Islamists, and Islamic terror of all kinds. The terror faced by many Muslims is definitely tangible and an affront to the notion of basic human rights. But Orientalism fans the flames of conflict. Islamist extremism is often responsible for this aspect of Middle Eastern instability. The term “Islamist extremism” refers to Islamism as a political movement rather than Islam as a religion, a distinction that the Western world sometimes seriously overlooks in its attempts to explain the frequent strife that makes the region so controversial. The connection that Canada has with this ongoing issue constantly promoted by US President Trump aligns with oil prices and immigration. The fear of terrorism is something that Trump leans on to promote his security-obsessed right-wing ideology and political stance. It is largely responsible for his travel ban on Muslim countries. The fallout from this ban is painfully apparent in the hu>GET ANSWER