HUMANISTIC SOCIOLOGY AND SOCIAL WORK : Sociological Paradigms for a Social Work of Crisis and...

7/31/2019 HUMANISTIC SOCIOLOGY AND SOCIAL WORK : Sociological Paradigms for a Social Work of Crisis and Post-Crisis. H

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Electronic Collection:

Petru Stefaroi

CONTEXTUALIST-HUMANISTIC SOCIOLOGICALPARADIGMS FOR A SOCIAL WORK OF CRISIS AND POST-CRISIS.

HUMANISTIC SOCIAL WORK

Section 1Introduction

Section 2The contextualist sociological paradigm and microsociology

Section 3The existentialist sociological orientation

Section 4Humanistic sociology

Section 5Community and person/personality contextualist-humanistic categories and resources

of the social work of crisis and post-crisis

Section 6The social/human problem in the contextualist-humanistic sociological paradigmof social work

Section 7Contextualist-humanistic theories and methods in the social work practice and policyof crisis and post-crisis - theories and metods of humanistic social work

Section 8Humanistic social work

Bibliography

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This paper highlights the necessity end role of the contextual, existentialand humanistic sociological paradigms in a social work of crisis and post-crisis; factors such as community, family or human personality beingcrucial categories and resources of the new type of social work. In light of

these paradigms the social issue, vulnerability is explained by disorders ofthe interpersonal relationships qualities, at the local, organizational,human-personal, contextual, existential level and less by the global andstructural-functional characteristics of the macrosystems which are part.

The paper includes the following sections: Introduction; Thecontextualist sociological paradigm and microsociology; The existentialist

sociological orientation; Humanistic sociology; Community and

person/personality contextualist-humanistic categories and resources of

the social work of crisis and post-crisis; The social/human problem in the

contextualist-humanistic sociological paradigm of social work;

Contextualist-humanistic theories and methods in the social work practice

and policy of crisis and post-crisis; Humanistic social work.The humanistic social work, as concept, theory or practice, is,

especially in the West, in a obviously offensive, mostly after appearanceof the book "Humanistic Social Work. Core Principles in Practice" by

Malcolm Payne (2011). The concept and system of humanistic social workis associates with fundamental human rights, personal and spiritualdevelopment, creativity, responsibility and social justice, identifying as themain theoretical and methodological sources/ models the humanist andphenomenological thinking, philosophy of existence/ being (human),

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existential-humanistic psychology/ psychotherapy, transpersonalpsychology, social constructivism and microsociology. A key term ofhumanistic social work concept is the human being.

We, in the article "Humanistic perspective on customer in socialwork" (Social Work Review, no. 1-2, 2009, Polirom Publishing House),have summarized the concept of humanistic social work putting in theforeground the humanistic representation/ approach of the customers andthe professionals. We emphasized that the core aspect of practice andtheory of humanistic social work is represented of the way (humanistic)how is defining the client and professional, considering the human quality/

resources of customer and professional the critical epistemological andmethodological value of the new type of social work. We developed theconcept and theory in the article "Humanistic paradigm of social work orbrief introductionin humanistic social work", appeared in the 1 no. 2012,the same review.

The establishment of humanistic social work theory and practice isjustified by the offensive of humanistic values and categories in the areasfrom which the social work takes theory and value - philosophy,psychology, pedagogy and sociology - but also some "dehumanization"evolutions of the society, like the globalization, cybernetization, crisis ofculture, social injustice, oppression, the emergence of social problemswich can not be understood or addressed by other methods.

Also, the necessity of the contextualistic-humanistic approach, theoryand method, is reveals by the complexity of social systems andcontemporary society, the welfare system itself, as a subsystem. Some

problems can be solved with the systemic-global approach, universal, orstructural-functional, and others with an existentialist, contextualist orhumanist approach,. Even the system of social welfare through the nationalwelfare policy is conceived as an organization with two poles, nationalsystem (national organization, regional, etc., legislation, institutions,

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programs, policies) and the client (vulnerability, difficult situation,personality, social and human context, local resource, etc.).

The sociological contextualism proposes focusing on the social,

psychological, cultural and historical context, on the concrete,nonrecurring situation, on the person, customer, on the "case" (Mjoset,2009: 46). In social work proposes focusing on the unique, irreduciblecharacteristics of the situation of difficulty (Bocancea, 2011).

Generally, in the social sciences area, the contextualism hasestablished a set of principles, values and defining characteristics:

the behaviors, reactions, human action takes place in a concrete and

non-recurring social contexts (personal, cultural, economic, ethical); the change and social development are the main driver themotivation of individuals and groups for a better life;

there is no full correspondence between the generalized intellectual(scientific) representations and the concret socio-human reality;

the existence and behavior in a determined social, economic,psychological, cultural, moral, legal context is the true object ofknowledge or intervention of the social science and practices.

The sociological contextualism is often associated with the socialinteractionism and social constructivism.

The microsociology is a branch of sociology that examines, withpriority, the laws of micro-groups and particular socio-human context,focus on subjective/ human processes, on interpersonal relationships and

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phenomena - empathetics, of attachment, of solidarity (Garfinkel, 2006) -crucial resources and categories of humanistic social work practice.

Section 3

THE EXISTENTIALIST SOCIOLOGICAL ORIENTATION

No doubt, if there is an underutilized philosophical and epistemologicalresource in sociology and social work, then, this is the existentialist theory.And because of its apparently sophisticated expression its categories are

very rarely encountered in the social sciences, but it is certainly a resourcethat will be increasingly exploited in the future.

Existentialism, current and important phenomenological theory,especially in philosophy, is related to the names of a great thinkers such asHusserl, Kierkegaard, Heidegger, Sartre, Simone de Beauvoir, Merleau-Ponty and others. Existentialism has made from the study of man and hisconcrete social existence its constitutional thesis. It is, along with

phenomenalism, the main philosophical source of the contextualistorientations or microsociology.

Among the concerns of humanistic sociology are the observation of howpeople specifically live, love, suffering and interact, what attachmentrelationships are established between them in relationships of kinship,friendship, enmity, interest, collegiality, power relationships, the resilienceand coping, how they solve the problems, how adapt to the changes or

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reacts to crises or major events, how adjusts, interactive, their behaviorsand symbolizes, mutualy, the social existence (the laws, values, customs,rituals, behaviors, institutions, ideologies) (Znaniecki, 1969).

In the contextualist-humanistic sociological approach any social group,community or organization is and an empathetic community. Theempathetic community and compathy are built and specifically definetrough the common circumstances, characteristics and behaviors ofindividuals who compose it. Consists mainly of three types of processes or

phenomena: emotional, cognitive and spiritual.In this perspective each member of a community, of a family is a

product of a unique interaction, depending on the personality of the others(Golu, 1997, p 136), place, time, cultural niche, hazard. Each person isactually part of a particular compathetic system. It is, in turn, part of ancomprehensive system. The most common compathetic system and mostconsistent is the family.

The compathetic consistency is given by the fact that the individualpersonalities are composed of common experiences, by the fact that ineach individual personality exists, trough empathy and projection, theothers. It establish a mutual existential dependence.

This empathetic community works, trough the organizational culture,and as a system of symbols or values that are rooted in individuals

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personality or activism. These symbols and values it imposes as link andunity resort between the two parties. Their existence and operation givesthe sense of belonging, familiar, known, give comfort, safety and

happiness.Between the empathetic community and individuals which it

constitute it establish a ontological balance, an existential and functionaloptimum, in which is satisfy, in principle, an a harmonious and non-confrontational way, both personal and collective necessities.

The empathetic community and compathy can also have and negativeinfluences, may be an area of non-value, of conflict, hostility or social

exclusion. The empathetic community can have a coherent organizationand functioning but founded on non-value, on antisocial attitudes, or maybe poorly organized, dysfunctional, immature. In both cases, members areexposed to personal underdevelopment, marginalization and social/ moralmaladjustment.

The person/personality it is an other contextualist-humanisticcategories and resources of the social work of crisis and post-crisis. AfterRogers, the key and structural concept of humanistic-ontological theory ofpersonality is the self. He says that the self is an important part of humanexperience and the goal of the personality training and development ofeach individual is to become truly himself by developing their potential,their own self (Rogers, 1980).

We, in the volume Happiness theory in social work (Stefaroi,2009b), Lumen House, occurred in 2009, but also through a series ofscientific articles, particularly in the Social Work Review, which seems

at Polirom House, have presented elements of a humanistic-ontologicaltheory of personality, in which the soul is the fundamental ontologicalentity, and an important resourse n social work practice.

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So, person, personality and soul may be considers and a crucialcontextualist-humanistic categories of this type of social practice,particularly in the humanistic social work.

The human suffering, unhappiness, personal failure, loss, dehumanizationof the individual, emotional drama and great collective tragedies, disasterswith significant human impact, personal/ community undevelopement areamong the central phenomena and categories in the contextualist-humanistic sociological paradigm of social work.Human sufferingis oftenassociated to a social problems, to a difficult situation and often the

normalization can not be achieved without elimination of suffering.Others social/human problem in the contextualist-humanisticsociological paradigm of social work are and the lack of personal

fulfillment, existential issues, personal and collective tragedies. Theprofessionals, in their daily professional activity, currently interact withunmet, professional or personal, individuals, who have failed or havedeviated from the optimal way to achieve the professional and social goals,who daily lives chronic dissatisfaction and personal dramas.

The loss, separation, uprooting, loneliness, poverty, promiscuity,

discrimination, marginalization are issues with great personal and socialimpact, but are also ontological or human problems. Each of these can beconsidered part of what, we might call, the phenomenon or process ofdehumanization and human degradation of individuals and communities.

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The communities where predominate the undeveloped (human/ personal/moral) individuals, selfish, individualistic, concerned only for the personalbenefit are aproric prone to problems.

In the humanistic paradigm of social work the vulnerability, difficultsituation of the person is associated, mainly, with delays and disorders ofpersonal and human development, with ontological inconsistency and poorquality of interpersonal relations, with degradation of the values system(moral, cultural etc.) to the community and organizations.

In accordance with the principles of humanistic psychology eachhealthy person has the individual potential capacity to fulfill in terms of

human, social and spiritual, but everything depends of its internal activism,of willingness to self-change or accomplishment, but also and of theidentification and use these resources with the professional aid (Rogers,2008).

The humanistic theories represent the client as being itself, as soul,subject of silent suffering and happiness, and not only as a neutralindividual of a social system, or humble beneficiaries of the communityservices. Humanistic theories convert the client in person, in human being,in I, in subject, in soul.

The humanist-spiritual perspective on customer promotes taking intoaccount of its aesthetic, playful, epistemological and mystical needs.Namely, the spiritual needs. Meeting and development the spiritual needs,the development of spiritual personality is one of the most effectivemethods/ ways for the personal development of customer, and enhance theperspective to personal/ social autonomisation, regardless of education

level, origin, age or types of social/ human problems. (Stefaroi, 2009a,p.23-25).

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Empathy theory. The empathy is both a cognitive and affectiverelationship of inter-knowledge and social communion and a formativeinstrument used by the professional in achievement of the specificpurposes, mainly in human rehabilitation and social autonomy of theclient.

The professional-client proactive empathetic relationship is in fact aframework for the transfer, a subtle culuoar that the professional uses,voluntarily and professionally, for human and social rehabilitation of theclient, to solve the social problem (Stefaroi, 2012. P. 168).

Crucial is the goal of human rehabilitation and social integration ofthe client through its humanization, through spiritual development, throughbuilding the empathetic capacity.

Empathy is a means and an purpose; the professional using a orcreates the optimal socio-human environment for human rehabilitation andclient happiness in order to prevent social problem occurred (Rogers,2008). This uses proactive, formative, educational and inductive valencesof empathy for the ontological-psychological reconstruction of personality

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and client community, as step in the personal and communitarydevelopment and social rehabilitation.

Attachment theory. Theorizes the importance of affection in

relationships and social coexistence, especially regarding the role of child-parent attachment relationship in the formation of consistent, efficient andadaptive personality of the child (Bowlby, 1979). In the social welfareorganizations is interesting to following the role of attachment also in thequality of human relationships between care staffs, betwen the staff andand customers, as well as the management quality and style.

Happiness theory. Is based on the assumption that efficiency and the

personal/ professional/ social adaptation is closely related to the degree ofhappiness of individuals and communities, psychological-spiritual well-being is a factor of energy and self-developent/ autonomy (Haidt, 2008), soreducing the degree of social vulnerability and the likelihood of becominga client of social services (tefroi, 2009b). It is based on establishedscientific theories, the fundamental human rights and is based on thefollowing principles:

Every person, regardless of age, sex, nationality, social status,profession is entitled to a dignified life, to happiness, to personalfulfillment;

The essential indicator of human life quality is the internalsatisfaction, subjective felt, the happiness and complacency of theperson;

The authentic happiness is a source of personal development, social/professional efficiency and factor for the acquisition of theautonomous social reintegration capacity;

Man is not only a consumer of services, material and social goods,but is also a cultural, spiritual, aesthetic, playful being this hastherefore emotional, cultural, spiritual, aesthetic, playful needs -

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endemic entered in the ontological constitution of person, needs thatmust be unconditionally satisfied.

Existential-humanistic methods. Have as the source what imposed in

psychotherapy like existential analysis. As theory and method is linked toa number of names such as Rollo May, Ludwig Biswanger, Max Schelerand Viktor Frankl. Operates with terms/ categories such as existentialimpasse, existential crisis, existential meaning, existential anxiety,

axiological system, existential dialogue, existential scenario etc.Existential analysis/ inquiry does not address the client as a

pathological case, in this approach not exist mental illness but only

difficulties and existential impasses, which means loss of existentialmeaning(Mitrofan and Buzducea, 2005).

Trough "existential" intervention social worker can work on buildinga new modus vivendi, a new social realities, with existential tools andbased on an existential social scenario.

Their use in the humanistic social worker activity must be made inclose relation with other aspects of the situation of difficulty, with theclient system, and by correlation with established methods, practices andlaws from the social welfare system.

Methods adopted/ adapted from the humanistic psychotherapy.

The humanistic psychotherapy methods promote the equal relationshipbetween therapist and client and increasing the role of affective processesin the therapeutic relationship (Mitrofan, 2001). These bring in social workthe principle of rehabilitation (social integration) throughfocusing on thecustomer, human and spiritual development,focus the intervention on theresource and not on problem (Payne, 2005, pp. 186-187).

Throgh client-centered therapy Rogers has crucial merit to worked atthe foundation of the modern social work theory and method throughtherapeutic-humanist methods and values promoted.

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Existential psychotherapy is based on a series of existential theses,proposing identification to existential anxieties/ crisis and internalontological rebalancing through personal/ human growth.

Gestalt psychotherapy proposes achievement the convergencebetween consciousness/ behavior and experience, "between the figure andbackground" (Wheeler, 1991, 65), whilepositive psychotherapy is basedon the belief that all people are fundamentally good and they have theconstitutional capacity to be happy (Seligman and Csikszentmihalyi, 2000,Seligman, 2002).

Also, Group methods and techniques are increasingly used in social

work.Especially in the clinical social work it is, also, used transactionalanalysis, the psychotherapy focused on emotions, existential analysis,dramatherapy, dance therapy and movement therapy, art therapy, focusing,psychodrama etc (Stefaroi, 2012, p171-172).

Appreciative Methods. Promotes, as objective but and the mainstrategy, the achievement of social/ humah issues through appreciation,knowledge and increasing of the optimistic, positive clients (individual or

collective) expectations. Operates with the conventional instruments ofsocial work, like social inquiry, supervision, intervention project and casemanagement, but are still resized by categories of positive method andtakes crucial paradigm of the cognition psychology or psychotherapy. Afundamental role in these techniques it has thepotentiality of language(Sandu, 2009).

Appreciative social inquiry respects some principles like theconstructionist principle, of simultaneity, poetic principle, positive

principle orof anticipation (Cojocaru, 2005).Balance method. Balance method is, also, a humanistic method of

intervention. In the humanistic social work practice it can operate with thefollowing onto- balances:

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The balance of socio-cognitive onto-systems. Deals the assessmentby contraposition of socio-cognitive representations of person andcommunity.

The balance of socio-affectiveonto-systems. It is a tool that can beused by professionals in the integration process on an alterativeenvironment, to the child, for exemple. Deals the counterweightanalysis of attachment relationships that had the person in the origingroup and in the new group.

The balance of relationships and role-status onto-systems can bedone quite easily, also and the equilibrium. It is useful to evaluate,

the child, for example, a time after the placement, his position in thenew group and how perceives it through reporting at the situationthat had in the origin group.

The balance of attitudinal, cultural and spiritual onto-systems. In thecase management and placement decision has a very highimportance. We do not refer to the cultural or moral standard/ levelof the two groups but at problems of sensitivity, tastes, guidance, orsocial aesthetic, for example. Seems small details but in the soul ofthe child from the substitutive group may have a special significance.

The concept which the most involves the sociological contextualist-humanistic theories and approaces is the humanistic social work. The keyconcepts and principles of practices of this system of social work, afterMalcolm Payne (2011), are the fundamental human rights, personal and

spiritual development, creativity, responsibility and social justice,

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identifying as the main theoretical and methodological sources/ models thehumanist and phenomenological thinking, philosophy of existence/ being(human), existential-humanistic psychology/ psychotherapy, transpersonal

psychology, social constructivism and microsociology. A key term ofhumanistic social work concept is the human being.

In the romanian literature, the prominent sociologist Elena Zamfir(1998, 2009) identifies a number of themes and values of humanisticthought in the theory and contemporary social welfare system, GeorgeNeamtu (2011) and Maria Roth-Szamoskzi (2003) considers the systemof universal human values and responsibilities the essential dimensions of

the profession of social worker, while, after Doru Buzducea (2009), thesocial welfare system is based on a set of principles and humanistic values,in particular those relating to the fundamental human rights.

We, in the article "Humanistic perspective on customer in socialwork" (Social Work Review, no. 1-2, 2009, Polirom Publishing House),have summarized the concept of humanistic social work putting in theforeground the humanistic representation/ approach of the customers andthe professionals. We emphasized that the core aspect of practice andtheory of humanistic social work is represented of the way (humanistic)how is defining the client and professional, considering the human quality/resources of customer and professional the critical epistemological andmethodological value of the new type of social work. We developed theconcept and theory in the article "Humanistic paradigm of social work orbrief introductionin humanistic social work", appeared in the 1 no. 2012,the same review.

The establishment of humanistic social work theory and practice isjustified by the offensive of humanistic values and categories in the areasfrom which the social work takes theory and value - philosophy,psychology, pedagogy and sociology - but also some "dehumanization"evolutions of the society, like the globalization, cybernetization, crisis of

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culture, social injustice, oppression, the emergence of social problemswich can not be understood or addressed by other methods.

Also, the necessity of the humanistic theory and method, is reveals

by the complexity of social systems and contemporary society, the welfaresystem itself, as a subsystem. Some problems can be solved with thesystemic-global approach, universal, or structural-functional, and otherswith an existentialist approach, contextualist or humanist. Even the systemof social welfare through the national welfare policy is conceived as anorganization with two poles, national system (national organization,regional, etc., legislation, institutions, programs, policies) and the client

(vulnerability, difficult situation, personality, social and human context,local resource, etc.).So, even if the social welfare as practice and social policy is

declared, principled and pragmatic, humanist after the institutionalizationand the "nationalization" tended to be a mega-system bureaucratic,impersonal, depersonalized, considering that the global socio-political andsocio-economic regulation can to solve, automatically, particularproblems. But reality has shown that many so-called social/ societal orsocio-economic issues are in fact human or socio-human, and many causesand their resources for resolution are in the culture, in the particular socio-human context and in the personality of the vulnerable people, in theircapacity to self-determination; problem solving require actions type "manman" and "face to face," to strengthen (force) (Anderson-Carter andWiggins, 2004, p. 21) and not only the social benefits or social services -universal, impersonal.

The humanistic paradigm, which, to a point, is identical with thesocial work/ welfare, highlights, according to the most importantguidelines of humanistic thought, respectively ontological-spiritual,positivist-psychological, and ethical-philosophical positivism, thefollowing fundamental types of values and concepts:

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Promotion the concrete and complex human being, the individualityand personal happiness, its fundamental interests, feelings andvalues; spiritual well-being of the person (Stefaroi, 2012, p.163);

Personal development and self-determination; Human dignity, social justice, equality, solidarity, human

community.The humanistic social work is, as theory, somehow, opposite to the

theories such as universal, international or sistemic social work;humanistic theories are an ideothetic and humanist-contextualist theory, atheory of concret customer (individual or collective), in suffering and

existential deadlock, a theory of his personality and his ontological-humanmicro-context (Payne, 2011). The main problem-solving resource is thehuman micro-comunity and actorss personality involved in the process ofintervention and social reintegration; the customer and professional forman ontological unity in the process of rehabilitation and social integration.

Humanistic values prioritizes the point of view and interest of thoseinvolved in the social phenomenon, increasing the role of the individual

and customer personality n the process of social adjustment.Decrease the pain of unhappy customer, growth the spiritual well-being, personal development and gaining independence, moraldevelopement and social-human integration are among the most importantgoals of social work services practice in the humanistic approach. Promotesocial justice, personal development of customers and professional,complexity of the human being, methodological flexibility, capitalizationthe creativity of the clients and professional, development of the Self andcapitalization the spiritual potential of human personality, promotingsecurity and development of individual resilience are, according Payne(2011), the crucial principles and values of humanistic social workpractice.

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In the complex and unitary methodological context the humanistprofessional will focus on the spiritual, psychological and socio-humansphere. The goal is the ontological harmonization of internal and external

relationships within the group/ community, with effects on growth ofpersonalitys ontological consistency and diminishing the risk of entry inthe risk situation.

Sorry for the translation errors !

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PARADIGME SOCIOLOGICE CONTEXTUALIST-UMANISTEPENTRU O ASISTEN SOCIAL DE CRIZ I POST-CRIZ. ASISTENA

SOCIAL UMANIST

Seciunea 1

Introducere

Seciunea 2Paradigma sociologic contextualist i microsociologia

Seciunea 3

Orientarea sociologic existenialist

Seciunea 4

Sociologia umanist

Seciunea 5

Comunitatea i persoana/personalitatea categorii i resurse

contextual-umaniste ale asistenei sociale de criz i post-criz

Seciunea 6

Problema social/uman n paradigma sociologic

contextualist-umanist a asistenei sociale

Seciunea 7

Teorii i metode contextualist-umaniste n practica i politica asistenei sociale

de criz i post-criz teorii i metode ale asistenei sociale umaniste

Seciune 8

Asistena social umanist

Bibliografie

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Seciunea 1

INTRODUCERE

Att teoria ct i politica ori practica asistenei sociale se afl n faa unorprovocri i schimbri, determinate de criza economic dar i de evoluian sine a societii sau sistemului de asisten social, n care sociologiei ise solicit contribuia. n aceast lucrare se reliefeaz necesitatea i rolulparadigmelor sociologice contextualiste, existenialiste i umaniste n

aceste procese, factori precum comunitatea, familia ori personalitateauman constituind categorii i resurse cruciale ale noului tip de asistensocial. n perspectiva acestor paradigme problema social,vulnerabilitatea se explic prin tulburri ale calitii relaiilor interumane lanivel local, personal, organizaional, contextual, existenial i mai puinprin caracteristicile globale i structural-funcionale ale macrosistemelordin care fac parte.

Criza economic global a redus mult resursele financiare alocateasistenei sociale, determinnd o restrngere a numrului de persoane saucategorii beneficiare, n paralel i cu o reducere drasnic a veniturilormajoritii populaiei. n aceste condiii a crescut mult riscul srcirii,marginalizrii, devianei pentru o mare parte a populaiei; categorii mari depersoane care nainte de criz nu ntmpinau probleme mari desupravieuire sau adaptare social s-au trezit n situaii de risc saudificultate, solicitnd sprijin unor servicii sociale ele nsele grav afectate decriz, cu resurse materiale i umane mult diminuate.

Reducerea dramatic a resurselor a constrns autoritile s aplicestrategii de criz, s conceap noi strategii i politici sociale, comunitilelocale i serviciile de asisten social fiind puse n situaia s identificesoluii practice de aplicare, iar teoricienii s identifice noi paradigme

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teoretice sau metode. Paradigmele sociologice universaliste, globaliste,solidariste nepierzndu-i valabilitatea, perioadele de criz necesit iabordri/soluii globale, universale, solidariste ns, n paralel cu acestea,

este necesar s se impun cu mai mult pregnan i paradigmele, teoriileori abordrile care identific explicaiile i resursele pe plan local, ncomunitate, n contextul sociouman al persoanei, n

personalitatea/creativitatea acesteia.Ofensiva/impunerea paradigmelor i metodelor contextual-umaniste

n politica i practica asistenei sociale este i o necesitate istoric,valorificarea resurselor locale, ale contextului sociouman, ale existenei

concrete a persoanei, ale personalitii umane nefiind doar o soluietemporar de criz ci o etap necesar i o bun o oportunitate de inovaresocial, eficientizare i reafirmare a demnitii umane, de sporire aautonomiei locale i rolului persoanei n prevenirea i rezolvareaproblemelor sociale.

n aceste procese sociologia, ca resurs tiinific i paradigmconstituional a asistenei sociale, este poate cel mai mult solicitat,fundamentarea sociologic tiinific a politicilor i practicilor noilor tipuride asisten social fiind o necesitate. Situaiile de criz conduc laabandonarea paradigmelor vechi i la constituirea altora (Mrginean,2000: 51). Sociologii trebuind astfel s apeleze tot mai mult la viziuni,concepii, teorii sau metode precum cele existenialiste, contextualisteori umaniste, marginalizate deseori n perioade de bunstare economic isocial, cnd politicile de redistribuire i mecanismele universalist-solidariste rezolv automat multe probleme sociale. Adic tocmai acele

paradigme care reliefeaz valenele i rolul grupului, comunitii,contextului i persoanei n determinismul social, n explicaiavulnerabilitii, n identificarea soluiilor sau resurselor de reabilitare oriadaptare social, problemele sociale neputnd fi soluionate doar prinpolitici sociale globale, universale sau cu resurse materiale.

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Paradigmele contextualiste, existenialiste sau umaniste nsociologie, n opoziie, relativ (epistemologic) cu cele universaliste, carereliefeaz aspectele de esen, generalitate i universalitate ale sistemului

social sau problemei sociale, aduc n prim planul cunoaterii, investigaieisau interveniei aspectele de contextualitate sociouman, de unicitateexistenial i psihosocial, de specificitate/unicitate cultural orieconomic, punnd accent pe explicaiile contextual-existeniale i peresursele economice, culturale, umane ori psihosociale locale.

Se pornete de la teza c n arhitectura" social, individul icomunitatea sunt antrenai n complexe esturi psihosociale/interumane

(Bocancea, 2011: 76) i aici se pot identifica resursele autentice i durabileale adaptrii i reabilitrii. Doar o abordare i o gndire sociologiccontextualist-umanist poate surprinde, n fenomenologia i etiologiacomplex a unei situaii sociale concrete, particulare, locale toate aspectelerelevante i factorii etiologici implicai, n complixitatea i diversitatea lor.n lipsa relevrii acestora evaluarea ar fi srac, nerelavant i ineficientn perspectiva obiectivelor unei eventuale intervenii n scop de schimbarei ameliorare durabil. S-ar limita la o simpl schematizareepistemologic structural-funcional universal, aplicabil aprioric unuinumr nelimitat de situaii (ipotezate convenional ca relativ identice),cnd, n realitate, sursa problemei i resursa schimbrii ar sta n factorii deordin contextual-existenial, psiho-social i uman local.

Interesul tot mai mare pentru metodele i abordrile de tipcontextualist, existenialist sau umanist nu este justificat doar de criz ci ide caracteristicile societii postmoderne i noilorprobleme sociale,

altele i de alt natur/origine dect cele de acum cteva decenii. Dacmajoritatea anomiilor i problemelor sociale de atunci aveau cauze icaracteristici de ordin sistemic, societal, global odat cu dezvoltareaexploziv social, cultural (multiculturalismul), cu apariia unor noi tipuride probleme sociale/umane, multe dintre cauze sunt identificabile la nivel

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local, prin factori de ordin cultural, administrativ, etnic sau psihosocialspecifici.

Abordrile de tip universalist, globalist nu mai sunt, n metodologia

cercetrii sau interveniei, foarte mult de folos nici sociologului niciasistentului social pentru c originea problemelor pe care le investigheazsau ncearc s le rezolve se afl n socio-ecologia locului, iar naturaacestora solicit focalizare pe context, unicitate, specificitate. La nivellocal, contextual sau personal, se afl i soluiile ameliorrii/normalizrii.Aa se explic extinderea, ca numr de itemi, diversitate sau specializare achestionarelor de cercetare utilizate de ctre sociologi sau machetelor de

evaluare utilizate de ctre specialitii din asistena social, interesul sporitpentru aspectele ontologice, contextual-culturale, contextual-sociale alecazurilor, pentru caracteristicile psiho-sociale particulare alegrupurilor/comunitor, pentru caracteristicile/implicaiile locale de ordinetnic, juridic, politic sau etic.

Fr nici o ndoial, dac exist un concept de asisten social cares se fundamenteze teoretic i metodologic pe paradigmele sociologicecontextualist-umaniste atunci acesta se numete asistena socialumanist. Att ca teorie ct i ca practic, vine, pe de o parte, sconcentreze i s organizeze epistemologic un cmp teoretic-metodologictot mai bogat, legat de ofensiva, n activitatea efectiv a asistenei sociale,a practicilor clinice, contextualiste, experieniale, existenialiste, pozitive,apreciative etc, generic spus, umaniste, iar pe de alt parte, se impune ca oreacie la unele tendine de ndeprtare de adevratele valori i scopuri aleasistenei sociale n general, asta deoarece, n opinia public, conceptul de

asisten social a devenit astzi att de cuprinztor nct, desigur n modgreit, chiar i sistemul de pensii ori sistemul naional de asigurri,protecie, beneficii i faciliti sociale sunt considerate ca fcnd parte dinasistena social. Tot mai frecvent acesteia i se atribuie n mod excesivdimeniuni preponderent societale, macro-economice sau politice n timp ce

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asistena social autentic, originar, care privete clientul ca fiin umann suferin, vulnerabilitatea, situaia concret de dificultate, drama umana persoanelor sau comunitilor, obiect autentic al asistenei sociale, tind s

fie marginalizate.Practica social a relevat adesea c multe dintre problemele aa-zis

sociale/ societale sau socio-economice sunt de fapt umane sausocioumane,iar multe cauze ale acestora i resursele rezolvrii lor se afl n cultura,contextul sociouman particular i n personalitatea persoanelor vulnerabilesau n dificultate, n capacitatea/puterea acestora de autodeterminare..

Asistena social umanist vine, aadar, reamintete menirea

originar a asistenei sociale i propune primordializarea fiinei umaneconcrete, rentoarcerea la om, la persoan, la microcomunitate, la familie ila valorificarea resurselor de la aceste niveluri, considernd suferinauman, eecul personal, pierderea, drama personal, dezumanizarea idespiritualizarea ca drept explicaie i obiect de cercetare sau intervenie.Este susinut de prezena tot mai pregnanat a valorilor i categoriilorcontextual-umaniste n domenii din care asistena social se alimenteazteoretic, axiologic i metodologic precum psihologia/psihoterapiaumanist, cu variatele lor abordri, sociologia umanist i microsociologia,antropologia cultural, sau de diferite domenii i orientri filosofice oriculturale precum umanismul, filosofia omului, fenomenalismul iexistenialismul. Un rol tot mare, n asistena social contemporan, nparticular n asistena social umanist tinde s-l aib gndirea, teoriile ipracticile aa-zis postmoderne.

Aadar, instituirea teoretico-metodologic i practic a asistenei

sociale umaniste, n concertului celorlalte tipuri de abordri - asistensocial sistemic, asisten social structural, asisten socialinternaional, asisten social clinic, asisten social universal,asisten social ecologic etc este o necesitate i o reacie obiectiv la orealitate i un sistem de asisten social excesiv

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tehnicizat/instituionalizat, dar, mai mult dect att, este ofilosofie, teorie,tiin i aciune n sine, justificat de natura complex a problemelorsocioumane pe care asistena social le abordeaz, propunnd, nu doar o

teorie ci i metode ori modele umaniste coerente de intervenie. Se relevatt ca o orientare distinct, un concept for, un sistem de valori, o teorie/metod dar i ca un sistem de politici ori practici sociale (tefroi, 2012).

Seciunea 2PARADIGMA SOCIOLOGIC CONTEXTUALIST I

MICROSOCIOLOGIA

Paradigma contextualist poate fi analizat n lumina unei orientri maiconsacrate: sociologia interpretativ. Cum bine se cunoate sociologia catiina s-a impus i dezvoltat prin dou mari tipuri de abordri,interpretativ sau subiectiv ipozitiv sau obiectiv. Astfel c, n timp ceDurkheim (2004) propune modelul tiinelor naturii pentru cercetareasocialului, cunoaterea social trebuie s ajung s ia forma explicaiilor iprediciilor, a legilor i generalizrilor tinifice detaate de eventualeleimplicaii valorice ori psihologice, pentru a asigura obiectivitateacercetrii, formulnd aa-zisele reguli ale metodei sociologice, Weber(2001) a construit o metodologie interpretativ de studiere a fenemenelorsociale, n concordan cu propria sociologie subiectiv, bazat pe analizasemnificaiilor psihologice (fr a cdea n psihologism) investite de ctrepersoane n aciunile lor. Se pune accentul pe aspectul ireductibil al

faptelor sociale cercetate. Conceptele centrale ale acestei sociologii suntaciunea social i nelegerea interpretativ.

Dac n perspectiva paradigmelor universalist-deterministe, a celorstructural-funcionaliste clasice cruciale sunt concepte precum sistem,organizare, structur, funcie, unitate, omogenitate sau finalitate, sistemul

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social (societatea, familia, organizaia etc) reprezintnd un ntregstructurat, universal i funcional n care diferitele elemente (persoane,grupuri, comportamente, instituii, norme, finaliti) pot fi explicate prin

cerinele funcionrii ntregului (Parsons, apud Buzrnescu, 1995: 123),structura rmnnd n esen constant, paradigmele interpretative icontextualiste descriu entitatea socio-organizaional, familia, situaiasocial problem ca realiti dinamice, unice, ireductibile,autodeterminante, foarte complexe, nerecurente, multidimensionale,

multifactoriale, multicauzale (Schutz, 1972). De aceea, adevratacunotere sau succes al schimbrii sunt condiionate de luarea n

considerare a tuturor acestora i nu doar a unor cauzaliti/legitiuniversale sau structuri imuabile. Presupune abordri de tip calitativ(Mjoset, 2009: 46), iar n asistena social atenia pentru factorii culturali,umani i psihosociali ai situaiei de dificultate (Payne, 2011).

Contextualismul sociologic, curent asimilat adeseapostmodernismului, propune focalizarea pe contextul social, psihologic,cultural i istoric, pe situaia concret, nerecurent, pe persoan, client, pecaz (Mjoset, 2009: 46), n asistena social pe caracteristicile unice,ireductibile ale situaiei de dificultate (Bocancea, 2011). n domeniultiinelor sociale, i-a constituit un set de principii, valori i caracteristicidefinitorii:

conduitele, reaciile, aciunile oamenilor se desfoar n contextesociale (personale, culturale, economice, etice) particulare inerecurente;

schimbarea i dezvoltarea social au ca principal motor motivaiapersoanelor i grupurilor pentru nou i via mai bun;

nu exist coresponden deplin ntre reprezentrile intelectuale(stiinifice) generalizante i realitatea socio-uman concret;

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existena i comportamentul n context social, economic, psihologic,cultural, moral, juridic determinat este adevratul obiect de cunoateresau de intervenie al tiinelor i practicilor sociale.

Contextualismul sociologic s-a afirmat el nsui prin mai multeorientri i paradigme sau are multe n comun cu interacionismul iconstrucionismul (Thomas, 1996).

Promotorii interacionismului social subliniaz aspectul csocietatea, sistemele sociale i umane sunt produsul interaciunii umane,indivizii la rndul lor se explic prin interaciunea cu ceilali indivizi i cusistemul social din care fac parte, n principal prin sistemul de valori,

norme i simboluri sociale, culturale morale etc. (interacionismulsimbolic, Blumer, 1969). Societatea/ comunitatea este produsul aciunii iinteraciunii umane, este produsul modului n care oamenii interpreteazsemnificaia informaiilor, evenimentelor i regulilor sociale, n funcie attde coninutul obiectiv al acestora ct i de particularitile personalitii lor(Endler i Parker, 1992: 183).

Construcionismul social reliefeaz faptul c organizaiile umane,realitatea social, personalitatea, vulnerabilitatea social sunt

produse/creaii umane (Cojocaru, 2005: 48), procese, construcii dinamicecomplexe, ontogenetice i nu simple materializri ale unor structuriuniversale, tipare sau procese predestinate. Societatea este un constructuman. O inovaie. Toate componentele culturii limbile, religia, miturile,arta, familia cu regulile ei, organizarea social sunt constructe umanenoi, deci inovaii (Zamfir, 2009: 8). n perspectiv constructivist copilul,n procesul de nvare social, nu este reprezentat ca un nvcel pasiv,

sau ca un element amorf n sistemul familial sau grupul de nvare ci caun actor al propriei dezvoltri i emanicipri personale (Harel i Papert,1991). Acesta i dezvolt deprinderi i conduite adaptative n mod activprin interaciunile dinamice cu mediul psihosocial, cu ceilali membrii aicomunitii. nvarea social i adaptarea sunt vzute ca procese active de

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construire de noi comportamente, negociate cu mediul social, dedevenire i asimilare cultural creativ (Lock i Strong, 2010: 5).Comunicarea i interaciunea personal concret, senzorial, avnd, n

acest sens, rol crucial, intervenind direct n activitatea de construireontologic sau psihologic (constructe personale/sociale) a realitiisociale. Din aceast perspectiv, comunicarea este neleas ca un procesde co-elaborare a realitii socio-umane, n care prile i ajusteazreciproc conduitele, atitudinile, personalitatea, ataamentele.

Att sociologia interpretativ ct i interacionismul sauconstrucionismul social, precum i alte orientri care reliefeaz

importana factorilor microsociali, locali, dinamici, existeniali sau umanin determinismul i existena social sunt parte a microsociologiei.Ramur a sociologiei care cerceteaz, cu prioritate legitilemicrogrupului i contextului sociouman particular, cu accent peprocesele

subiective, relaiile i fenomenelor interpersonale (Garfinkel, 2006). nasistena social abordarea microsociologic nu este o opiune ci onecesitate. Asistena social ca teorie este de fapt o teorie amicrosistemului social sau persoanei/comunitii vulnerabile n contextsociouman. Instituirea sistemului naional de asisten social, a legislaieispecifice, a politicilor universale i instituiilor de protecie social acondus, pe lng efectele pozitive indubitabile, la o denaturare/diluare amisunii i practicii originare a asistenei sociale.Rentoarcerea la context,la microgrup, familie, la persoan, unde se afl adevratele surseexplicative i resurse de adaptare social ori reabilitare, este una dintretendinele implacabile i benefice al asistenei sociale contemporane i

viitoare.

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Seciunea 3

ORIENTAREA SOCIOLOGIC EXISTENIALIST

Fr nici o ndoial, dac exist o resurs filosofic i epistemologicinsuficient utilizat n sociologie sau asisten social atunci aceasta esteteoria existenialist. Din cauza expresiei aparent sofisticate categoriileacesteia au ptruns destul de puin n tiinele sociale, ns reprezint oresurs care cu siguran va fi exploatat tot mai mult n viitor.

Existenialismul, curent i teorie fenomenologic important,ndeosebi n filosofie, este legat de numele unor mari gnditori precumHusserl, Kierkegaard, Heidegger, Sartre, Simone de Beauvoir, Merleau-Ponty i muli alii. A fcut din studiul omului i existeniei sale socialeconcrete teza sa constituional, contribuind i la constituirea unei orientrifenomenologice n sociologie, n principal prin Schultz sau Weber(Buzrnescu, 1995: 130). Este, alturi de fenomenalism, sursa filosoficprincipal a orientrilor contextualiste sau microsociologiei. Se afirm princretererea interesului pentru cercetarea realitii sociale concrete, pentruexistena social.

A impus primatul existenei omului ca individ i unicitate nsocietate. Fiina (omul) nu exist aprioric, nu este o abstraciune filosoficsau un numr statistic, ea se construiete existenial, n parametri de timp ispaiu, cu atributele lui aici, acum, astfel, ntr-un context socioumanexistenial determinat (Sartre, 2000). Fiina (uman), aa cu este ea, rezult

din asimilarea ontogenetic a experienelor sociale, din interaciunea cucellalt concret. Fiind, un produs al mediului, existenei, tririlorcontingente fiina se va lega ombilical de acestea, constituind o unitateontologic cu mediul.

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http://ro.wikipedia.org/wiki/Edmund_Husserlhttp://ro.wikipedia.org/wiki/Soeren_Kierkegaardhttp://ro.wikipedia.org/wiki/Martin_Heideggerhttp://ro.wikipedia.org/wiki/Simone_de_Beauvoirhttp://ro.wikipedia.org/wiki/Maurice_Merleau-Pontyhttp://ro.wikipedia.org/wiki/Maurice_Merleau-Pontyhttp://ro.wikipedia.org/wiki/Soeren_Kierkegaardhttp://ro.wikipedia.org/wiki/Martin_Heideggerhttp://ro.wikipedia.org/wiki/Simone_de_Beauvoirhttp://ro.wikipedia.org/wiki/Maurice_Merleau-Pontyhttp://ro.wikipedia.org/wiki/Maurice_Merleau-Pontyhttp://ro.wikipedia.org/wiki/Edmund_Husserl


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Pe lng faptul c existenialismul a adus n prim-planul dezbaterilorproblema existenei umane, a existentului uman concret, a fiinei umaneunice, singulare aduce contribuii semnificative i cutrilor filosofice,

psihologice, sociologice sau antropologice privind limitele fiinei umaneconcrete n context social i istoric, vulnerabilitatea, suferina, fragilitateafiinei umane i a mediului n care convieuiete. Contiina nefiinei i avulnerabilitii sale sociale este o permanent surs de nesiguran,instituind, o stare permanent de angoas, anxietate existenial ineadaptare social (Frankl, 2009).

Totui, fiina uman are posibilitatea, prin libertatea care-l

caracterizeaz (Heidegger, 1995), prin judecat, imaginaie, contiin,voin, s-i conduc i s-i construiasc propriul destin conformaspiraiilor (Sartre, 2000). Pentru subiect este o alegere dar i o lupt ntrefiin i nefiin, ntre via i moarte, ntre excludere i adaptare social.Astfel, fiina se descrie bipolar, cu un pol negativ - suferina, inadaptareasocial, ce pot conduce la marginalizare sau chiar sinucidere i cu un polpozitiv - fericirea, realizarea personal i social, mplinirea, adaptareasocial.

Unele dintre conceptele i valorile fenomenologice i existenialisteau fost preluate i adaptate de ctre sociologie i asistena social, chiardac nu totdeauna n mod explicit. Ontologia social abstractgeneralizatoare este nlocuit prin concepte precum existen social,realitate uman, fapt social (Comte, 2009, Durkheim, 2004), problemsocial, suferin uman etc. Astfel, n ceea ce s-a consacrat, pn la urm,ca sociologie existenialist, nu structura, funcia sau macro-organizarea

social/societal abstract sunt teme de interes ci existena social iuman ca atare, existena ca existen, existena social n sine, singular, aunei comuniti sau persoane (Kotarba, 2002: 5). Atenia se focalizeazatt pe aspecte pur sociale, ct i pe cele culturale, etnografice,antropologice sau psihologice. Deviana este expresia unei

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angoase/excluderi sociale existeniale, a unei situaii de impas socioumanexistenial i nu expresia unor neadaptri structural-funcionale ntr-osocietate aproric reglat. n perspectiva sociologiei i asistenei sociale

existenialiste sunt interesante situaiile unice i particulare de srcie,marginalitate, devian etc, descrise n multitudinea de factori i elementede expresie sau cauzalitate, ca impasuri i crize existeniale socioumanetemporare (Tiryakian, 1962).

Seciunea 4

SOCIOLOGIA UMANIST

Elemente ale gndirii sociologice umaniste pot identificate nc dinrefleciile i scrierile marilor antici Socrate, Platon sau Aristotel.Subliniem n acest context ideea lui Platon, expus n Republica, dupcare rolul fundamental al statului (cetii) este acela de a asigura dreptateai binele individului, de a realiza compatibilizarea dintre interesul publiccu cel individual.

Ideile i metodele sociologiei interpetative, existenialiste sauinteracioniste s-au constituit n baz i resurs important pentruinstituirea, ca disciplin distinct n cadrul sociologiei, a sociologieiumaniste. Apariia acesteia este legat de numele lui Florian Znaniecki.Esena acestei sociologii este dat de preocuparea tiinific pentrustudiulvalorilor i semnificaiilor culturale ale interaciunii sociale, rolului

personalitii/intereselor individuale n organizarea/funcionarea social,

n comunitate/societate. Se afirm n mod declarat ca opoziie launiversalismul sociologic, structural-determinism, pozitivism i metodatiinific excesiv generalizatoare, care minimalizeaz personalitatea ivalorile intrinsec umane n ecuaia explicativ a fenomenelor sociale.

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Printre preocuprile importante se afl: urmrirea modului n caretriesc, iubesc, sufer i interacioneaz n mod concret oamenii; ce relaiide ataament se stabilesc ntre acetia n raporturile de rudenie, prietenie,

dumnie, interes, colegialitate, relaii de putere; reziliena, copingul, cumrezolv acetia diverse probleme, adaptarea la schimbare sau reacia n faaunor crize sau evenimente majore; cum i regleaz interactiv conduitele isimbolizeaz/cutumizeaz mutual existena social (legile, valorile,obiceiurile, ritualurile, comportamentele, instituiile, ideologiile).

Sociologia umanist reprezint sistemul social, societatea, grupulsocial, familia, organizaia profesional ca o uniune de

individualiti/personaliti n care relaiile i raporturile nu sunt aprioricimpuse ci se construiesc ndialectica complex a interaciunilor umaneparticulare, a ontologiei contextului psihosocial nou creat (Znaniecki,1969). Atunci cnd se analizeaz grupul familial, de exemplu, tip de grupcare intereseaz n mod special n asistena social atenia se focalizeazpe existena familial sociouman empatetic i pe relaiile singuare deataament instituite n dinamica interaciunii dintre membrii acestuia.Abordarea este apropiat de psihosociologie, totui att fenomenele decogniie interpersonal, de atribuire, identificare, de comunicare, ct i deinfluen social sau adaptare/conformare se descriu n termeni maidegrab uman-ontologici, dect psihosociologici (Lawson i alii, 2007).Diferena nu este numai de terminologie sau metod ci de obiect. nabordarea umanist accentul cade pe raporturile unice instituite prininteraciune contingent preponderent empatetic i pe relaiile socialentre persoane cu suflet (tefroi, 2009a).

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Seciunea 5COMUNITATEA I PERSOANA/PERSONALITATEA

CATEGORII I RESURSE CONTEXTUAL-UMANISTE ALEASISTENEI SOCIALE DE CRIZ I POST-CRIZ

n perspectiv contextualist-umanist (n care se include i ceaexistenialist) o comunitate social, uman, ori, mai simplu,sociouman, este de fapt o interaciune singular complex, profund, ncare sunt antrenate mii i milioane de combinaii ntre elemente i factori

umani, sociali, culturali, psihologici, etnografici, economici etc. Aceastcomplex i unic interaciune determin apariia unor structuri, procese isituaii de grup aproape imposibil de modelat nomologic. Ele au oimportan foarte mare n ceea ce privete congruena, unitatea,adaptabilitatea i funcionalitatea grupului social, al comunitii (Healy,2007). Sublinierea este necesar n principal n analiza situaiilor sociale

problem ori a sistemului client. Aceaste singulariti i specificiti suntcondiionate i de factori precumproximitatea, logistica i temporalitatealor inconfundabil. Se ajunge, n consecin, prin emergen i sinergieontologic, la instituirea unor onto-sisteme locale, sub-comuniti, precum:

Sistemul socio-afectiv. Relaiile socio-afective din comunitireprezint principalul factor intern de coeziune i durabilitate, n principaln grupurile mici, n familie. Instituie ataamentul interpersonal i degrup. Sunt relaii cu o for social extraordinar. Comunitile compacten care relaiile de ataament se definesc ca nesigure sunt ameninate de

destrmare, iar membrii pot dezvolta tulburri grave emoionale, dedezvoltare, adaptare, performan sau de comportament (Stangor, 2004).

Sistemele cultural i economic. Cuprinde: sisteme de concepii,convingeri, valori la nivel individual sau colectiv; religia; limba,obiceiurile, ritualurile etc; relaiile i condiiile economice specifice etc.

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Sistemul socio-cognitiv. Cuprinde: litere i cuvinte de amor propriu,limbajul, expresii uzuale specifice; imaginile cu privire la corpurile,fizionomiile, expresiile faciale, gesturile membrilor familiei; apercepiile

i reprezentrile referitoare la personalitate, caracter, comportament,interese ale celorlali; caracteristici de sex, vrst, profesie; reprezentrilei judecile sociale etc.

Sistemul relaiilor i raporturilor rol-status ideografice. Chiardac, de exemplu, prin natura ei familia este un grup mic informal,constituit preponderent n mod spontan dar i sub presiunea factorilorantropologic-culturali, n interiorul acesteia, se instituie ontogenetic,

raporturi ideografice ierarhice, de sarcin, poziie sau reputaie. Pe lngrolul (structural) social de copil/fiic/fiu copilul este cineva nuniversul familial, este unic i este parte ontologic doar a acesteifamilii.

Onto-sistemele socioumane sunt forme de existen specific, local,determinat i singular, sunt parte, sau contribuie la formarea macro-sistemului social ori societal. Specificul i unicitatea acestuia rezult dincombinaia absolut unic a elementelor i onto-sistemelor dar i dinunicitatea existenial a fiecrui factor. Grupul social devine o entitatedistinct n colectivitatea social mai larg, n localitatea din care faceparte, dobndete o identitate proprie nu doar prin nume ci i prinparametri spaiali, antropologici, culturali sau psihologic-personali.Chelcea (2008: 184) utilizeaz n acest sens sintagma sentimentul denoi. n aceiai ordine de idei, Moghaddam (1998) atribuie grupurilorprimare, n spe grupurilor familiale, caracteristici precum interaciunea

personal (fa n fa), identificarea puternic a membrilor cu grupul,relaii afective puternice, precum i durat ndelungat de convieuire.

Aadar, precum se vorbete de o ontologie a persoanei, se poatevorbi i despre o ontologie a grupului social sau comunitii. Realitateasocial, aa cum este ea la un moment dat, este produsul unor circumstane

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i oportuniti socio-culturale, psiholgice i economice determinate iirepetabile (Weissman, 2000). Comunitatea sau situaia problem sedescriu prin caracteristicile membrilor dar i prin aspecte de ordin cultural

particular, difereniindu-se i asemnndu-se de celelalte n moduri absolutunice. Prin raportare la comunitatea lrgit i societate dobndesc

specificitate cultural, social, psihosocial, economic etc. (Collins ialii, 2010).

n asistena social afamiliei, cu precdere, factorii psihosociali iumani contextuali, precum spaiul personal, nvarea social, identitateasau conceptul/sentimentul de familie, ataamentul, empatia sunt foarte

importani. Primii ani de via, pentru fiecare fiin uman suntindestructibil legai de un anumit spaiu fizic, un anumit teritoriu, de unanumit design habitual, inclusiv mirosurile, sunetele sau culoriledominante, care l condiioneaz fundamental, crend mpreun cu alifactori de ordin simbolic, cultural sau social ceea ce se mai numete spaiu

personal. Hall (1966) propune, pentru a delimita cadrul spaial i socialpropriu al unei persoane, conceptul de proximitate. Att conceptul deproximitate ct i cel de teritoriu cuprind pe lng elemente de naturfizic, geografic, topic i dimensiuni psihologice sau culturaleparticulare. Literatura de specialitate subliniaz aspectul c adaptareasocial a copilului este i expresia unui lung proces de influen i nvaresocial a regulilor i valorilorspecifice mediului n care crete. ntre copili agentul de influen/nvare social se stabilesc att relaii socialeformale ct i informale, afective, particulare, intime, unice.

Un alt factor, de mare importan n sociologia contextualist-

umanist i asistena social contemporan l reprezint individualitateauman, persoana, personalitatea.Tot mai muli sociologi considerpersonalitatea uman un factor crucial al determinismului social sauvulnerabilitii, sociologia fiind, n ultim instan, o tiin a omului.

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Aspectul este magistral ilustrat de marele sociolog romn Traian Herseni(1982: 51):

Sociologia din zilele noastre acord un rol foarte mare personalitiiumane, nu numai colective ci i individuale, interferndu-se astfel cu

psihologia (personologia) i cu antropologia cultural (personalitatea

de baz, personalitatea modal etc.). Motivul este c, orict s-ar face

abstracie de indivizii componeni, de biologia i psihologia lor, de

aptitudinile i educaia lor, orice relaie social, orice fenomen colectiv,

de orice fel ar fi el, este n ultim analiz omenesc: a neglija adevrul

acesta simplu nseamn a dezumaniza sociologia, adic a face o teoriedin ce n ce mai nstrinat de realitate.

Teoria umanist a personalitii se impune i difereniaz de alteabordri printr-o serie de aspecte precum o focalizare semnificativ pestudiului Eului i individualitii personale (Zlate, 1999), reprezentareapersonalitii ca resurs de autodezvoltare i dezvoltare personal, sursde libertate i responsabilitate social. Compatibilitatea i congruenadintre dintre personalitate i mediul de via fiind factor crucial ai adaptriii eficienei sociale. Tulburarea, afectarea grav a congruenei ontologicepersonalitate-comunitate predispune la nedezvoltare, nefericire i opiuneapentru soluii deviante ori dezadaptative, la apariia/formarea uneipersonaliti disfuncionale, la anomie i (auto-) excludere social (Rogers,2008).

Seciunea 6PROBLEMA SOCIAL/UMAN N PARADIGMA SOCIOLOGICCONTEXTUALIST-UMANIST A ASISTENEI SOCIALE

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Paradigma sociologic contextualist-umanist explic i abordeaznormalitatea, problema social, vulnerabilitatea, reziliena ca teme maidegrab umane dect pur sociale, societale. Atenia se focalizeaz n

principal pe cauzele, realitile, problemele i experienele nemijlocite alecomunitilor i persoanelor: injustiia social, lipsa solidaritii umane,nclcarea drepturilor fundamentale ale omului, conflictele, violena,carenele morale, egoismul, suferina, nefericirea, trauma, eecul, tragedia.

Normalitatea este asociat cu normalitatea sociouman, cudefiniiile privind drepturile omului, fericirea, autonomia, integritateapsihosocial, justiia social, cu normalitatea relaiilor interumane,

normalitatea ontologic i moral a comunitilor. Comunitatea socialoptim convieuirii i afirmrii umane, funcioneaz i ca un sistem derelaii empatetice, simboluri, valori care trebuie s-i aib originea, n maremsur, n personalitatea membrilor i n contextul socio-cultural, fiind,aadar, implicai att factori interni psihologici, ct i externi, socio-culturali. Comunitatea social optim, normal, funcional, uman estemai mult dect un simplu ansamblu de structuri i relaii interpersonale,sociale, este un univers existenial de o complexitate enorm, n care seformeaz i opereaz specific ataamentele comune, timpul, spaiul,valorile, cutumele, ritualurile, juisana. Este o entitate care se formeazontogenetic, se dezvolt sau regreseaz. Trebuie s fie, n acelai timp, unmediu securizant, un cadru de existen personal unde se afl resurseleautentice ale existeniei umane individuale i colective: cognitive, afective,spirituale, sociale, morale, economice, estetice, ludice, religioase etc. Auloc complexe procese de compatibilizare, complementalizare,intercunoatere, interacceptare, de reciprocitate i solidaritate (Zamfir,2008: 5). Se instituie cadre particulare de colaborare, interese, proiecte ivalori, reguli i obiceiuri comune.

Comunitatea sociouman optim, normal i funcional realizeazunitatea dintre individual i social, dintre cognitiv i afectiv dintre materie

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i spirit, dintre economic i cultural. Unitate reflectat simultan npersonalitatea individului i existena comunitii. Persoana i comunitateafuncioneaz prin mecanisme onto-psiho-sociale unice i unitare, n care au

loc procese de comunicare/interaciune (sinergic) informaional,emoional, spiritual. ntre comunitatea sociouman i persoanele care ocompun trebuie s se instituie un echilibru, un optim existenial ifuncional, n care se satisfac, n principiu, n mod armonios ineconflictual att trebuinele personale ct i cele colective saufuncionale.

Comunitatea sociouman normal are, aadar, pe lng o valen

ontologic sau formativ important, i una terapeutic-preventiv. Esteprghia cea mai eficient pentru prevenirea alienrii, tulburrilor psihicesau inadaptrii sociale, pentru meninerea membrilor unei comunitimpreun, ntr-un sistem comun de valori, orientai spre eficien iadaptare social/profesional.

Fiind un sistem complex de sub-comuniti afective, culturale,morale poate avea i influene nefaste, poate s fie un spaiu al non-valorii,al conflictului, ostilitii sau excluziunii/marginalizrii sociale. Aceastapoate avea o organizare i funcionare coerent dar fundat pe non-valoare,pe atitudini anti-sociale, sau poate fi slab organizat, nefuncional,imatur. n toate cazurile membrii acestora sunt expui la nedezvoltarepersonal, marginalizare sau inadaptare social/moral.

Cum adaptarea sociouman presupune dobndirea de ctre actori aunor seturi de deprinderi umane specifice de convieuire, derelaionare/comunicare, osetare axiologic corespunztoare, o structurare

onto-personal, bio-psihologic i socio-moral congruent cu sistemul devalori i ataamente colective, cu sistemul de sub-comuniti, cupersonalitile celorlali membri ai comunitii se va interpreta, aadar,problema sociouman, vulnerabilitatea, nedezvoltarea, marginalitateasocial, deviana i ca o insuficient integrare sau ca o excludere din

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sistemul de ataamente, valori, idei, credine, obiceiuri, afiniti al entitiisociale din care, persoana sau comunitatea, face parte. Anormalitatea iapariia problemei socioumane se asociaz cu vicierea relaiilor

interumane, cu lipsa justiiei sociale i solidaritii umane, cu violena ianomia social, cu nedezvoltarea personal i organizaional, cu lipsaempatiei i ataamentului, cu suferina, cu nefericirea, cu drama itragedia, cu impasul existenial i eecul persoanei/comunitii (tefroi,2012).

Aadar, dac n perspectiv sociologic structural-funcionalistvulnerabilitatea sau problema social deriv n principal din procesele de

dezorganizare societal (Dynes i alii, 1964) ori ca abatere de la normele,legile i valorile sociale consacrate, recunoscute i adopate de majoritateapopulaiei (Durkheim, 2005) teoriile sociologice contextualist-umaniste oexplic i prin disfunciile socio-culturale i umane ale comunitilor ori

persoanelor.Maltratarea copilului, marginalizarea social, abanandonul familial,

srcia, discriminarea, necolarizarea i abandomnul colar, consumul dedroguri, sinuciderile, prostituia, delincvena sunt fr ndoial efecte aledeficienelor de sistem, de structur i funcionare a societii, dar fiecarepersoan este i o personalitate cu atributul voinei, liberului arbitru icontiinei, o fiin uman, n care se afl multe dintre explicaiilevulnerabilitii (Munteanu i Muntean, 2011) sau este parte a uneicomuniti socioumane concrete, mai mult sau mai puine optime pentruconvieuire/adaptare social sau mplinire personal (tefroi, 2012).

n concluzie se poate afirma c reziliena individual este puternic

condiionat de gradul de dezvoltare al personalitii, de voina iactivismul persoanei, de atitudinea fa de via i munc, de nivelul desocializare sau de participare la viaa grupului n care convieuiete, ntimp ce reziliena comunitii depinde de nivelul i calitatea culturiiorganizaionale i de gradul de solidaritate uman al acesteia. Dup cum,

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se poate afirma c reziliena individual este condiionat de cea colectiv,i invers (tefroi, 2012).

Seciunea 7TEORII I METODE CONTEXTUALIST-UMANISTE N PRACTICAI POLITICA ASISTENEI SOCIALE DE CRIZ I POST-CRIZ

n general abordrile contextualiste, existenialiste i umaniste fac apel lateorii care valorific resursele umane ale comunitilor i persoanelor,

cultura organizaional, voina, ataamentul, participarea, aciunea,fericirea (tefroi, 2012).Teoriile dezvoltrii personalei socioumane/organizaionale propun

dezvoltarea personal i sociouman/comunitar ca unul dintre mijloacelei obiectivele fundamentale ale interveniei/schimbrii; dezvoltareapersonal i cultura organizaional fiind resurs inepuizabil aflat ladispoziia clientului i a profesionistului. Exist o intercondiionareputernic ntre dezvoltarea personal i cea organizaional. Dezvoltareapersonal solid, adaptabilitatea, reziliena sunt condiionate crucial denivelul cultural al comunitii n care convieuiete persoana (clientul) saude calitatea relaiilor interpersonale i de grup (Bradford i Burke, 2005;Zamfir i Stoica, 2006).

Teoria participriipropune, n asistena social, att participareastrategic a asistentului social ct i prezena sa spontan, nu doarformal sau instituional, n activitatea de asisten social. Pe de alt

parte, experiena aplicrii diferitelor programe i proiecte de schimbare iempowermentdestinate categoriilor vulnerabile, mai ales a copiilor, aratc eficiena activitilor ntreprinse este condiionat i de gradul deimplicare, participare a beneficiarilor (Cloke i Davies, 1995).

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Teoria aciunii opune aciunea uman i social, activitatea,schimbarea structurii, imuabilului (Parsons, 1978), reliefeaz, n asistenasocial, aspectul c doar atunci cnd clientul se autonomizeaz prin

propriile fore aciunea terapeutic a profesionistului i-a ndeplinitobiectivul. Dac urmrete doar obiective comportamentale ori socio-economice punctuale impuse i nu realizate prin activismul constant iasumat al clientului atunci este previzibil eecul aciunii de intervenie.n virtutea acestei teorii schimbarea este condiionat de transferul aciuniide la profesionist la client.

Teoria ataamentului teoretizeaz importana afectivitii n relaiile

interumane i convieuirea social, cu precdere n ceea ce privete rolullegturii de ataament copil-printe n formarea armonioas, eficient iadaptativ a personalitii copilului (Bowlby, 1979). n organizaiile deasisten social este interesant de urmrit rolul ataamentului i n ceea ceprivete calitatea relaiilor interumane ntre angajaii instituiilor deocrotire i ngrijire, ntre beneficiari, ntre angajai i beneficiari, precum in ceea ce privete calitatea i stilul managerial.

Teoria fericirii pleac de la supoziia c eficiena i adaptareapersonal/profesional/social este strns legat de gradul de fericire alpersoanelor i comunitilor, bunstarea psihologic-spiritual fiind unresort de energie i autodezvoltare/autonomizare (Haidt, 2008), reducndu-se astfel gradul de vulnerabilitate social i probabilitatea de a deveniclient al serviciilor de asisten social (tefroi, 2009b).

Paradigmele sociologice contextualist-umaniste nu ofer doar cadreteoretice pentru asistena social ci i metodologice. Metodele bazate pe

evidene, cele care-i propun schimbarea, metodele de tip fenomenologic,existenial sau participativ, metodele umaniste, metodele clinice, multeinspirate sau adaptate din socioterapie sau psihoterapie, sunt tot maiprezente i mai mult utilizate de i ctre profesionitii din ara noastr,chiar dac, este recomadat adaptarea i aplicarea lor specific la condiiile

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sociale, instituionale i profesionale de la noi, tiindu-se c majoritateaacestor metode sunt importate (tefroi, 2012).

Metodele i practicile bazate pe evidene propun, n activitatea

concret a profesionistului, de evaluare sau intervenie, concentrarea perealitatea concret nerecurent, fenomenologic i experimentabil asituaiei socioumane a clientului (colectiv sau individual). Construciatabloului evaluativ pornete de la ceea ce se identific ca existent, real iverificabil. Se realizeaz preponderent prin activitatea de teren i princontactul direct al profesionistului cu realitatea clientului (Payne, 20011:76).

Fiecare comunitate, grup, persoan are un trecut propriu, cultur icondiii socio-economice specifice i de aceea problemele care intr natenia serviciilor de asisten social trebuiesc analizate, abordate i prinprisma acestor caracteristici. Aplicarea add literam sau neadaptat ametodelor se constituie, probabil, n una dintre cauzele eecului multorprograme de asisten social, a creterii numrului de persoane saucategorii sociale asistate, a eecului multor proiecte de asistena socialpreventiv (A. Muntean, J. Sagebiel, 2007: 235).

La nivel de politic social metodele i practicile bazate pe evidenepot contribui la diminuarea fenomenelor sociale negative, prin adaptareaefectiv a legislaiei, strategiilor i proiectelor la specificul naional, socio-cultural i problemelor sociale complexe, prin instituirea unor practici imetode extrase sau adaptate condiiilor socio-economice i culturale

specifice (Buzducea, 2009). Se impun, n principal, evideniarea unorspecificiti socioumane i caracteristici contextuale precum:

caracteristici legate de cultura local, religie, etnie;

relaiile, fenomenele i procese psihosociale ori empatetice (deataament) specifice; caracteristici ale culturii organizaionale;

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specificitii psiho-socio-culturale, antropologice i economice aleproblemelor sociale.

n practica curent de asisten social s-a ajuns la un consens asupra

principalelor caracteristici ale activitii curente ale profesionistului: meticulozitate, atenie i focalizare pe realitatea concret,contingent i manifestrile efective ale clientului; autoanaliz i auto-interogare permanent a profesionistului - dacceea ce face este adecvat grupului, persoanei sau problemelor pe care leau i nu sunt doar activiti de rutin sau efectuate din constrngereadministrativ;

necesitatea monitorizrii, nregistrrii, catalogrii datelor obinute iverificrii tiinifice a eficienei interveniei prin analiza feed-back-urilor; aptitudini, caliti, experien profesional, uman i social aprofesionistului adecvate specificului mediului, problemei i clientului(Smith, 2004: 10-11).

Metodele apreciative i pozitive presupun aciunea, schimbarea iatitudinea pozitiv asupra perspectivei de ameliorare a situaiei clientuluicolectiv sau individual. Propun prsirea modelului deficienei iconceptul crucial de management prin valori (Cojocaru, 2005: 43, 91).Ancheta social apreciativ respect o serie de principii precum principiulconstrucionist, al simultaneitii, principiul poetic, principiul pozitiv saual anticiprii. Principiul construcionist relev caracterul relativ i dinamical personalitii i organizaiilor. Acestea nu sunt un dat ci construciiocazionate de interaciunea unui cumul de factori sociali i psihologici

determinai. Principiul solicit de la profesionist (asistentul social,sociolog) n demersul de realizare a anchetei sociale, mult imaginaie iviziune. Principiul anticiprii pleac de la supoziia c harta anticiprealitatea. Altfel spus, pentru profesionist este foarte important s aibproiecte de schimbare, situaia clientului se va schimba n bine sau ansa

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este mai mare, dac exist anticiparea, viziunea, optimismul,proiectivitatea, att la nivel individual ct i n comunitatea n care triete.

Ancheta social existenial se poate concepe n strns legtur cu

ceea ce s-a consacrat n terapie ca analiz existenial. Opereaz cutermeni/categorii precum: impas existenial, criz existenial, sensexistenial, anxietate existenial, sistem axiologic, dialog existenial,scenariul existenial etc. Analiza/ancheta existenial nu abordeaz clientul(individual sau colectiv) ca pe un caz patologic; n aceast abordare nuexist boal psihic ci numai situaii problematice i impasuri existeniale,ceea ce nseamn pierderea sensului existenial (Mitrofan i Buzducea,

2005: 133). Ancheta social existenialist poate fi cu succes utilizat dectre profesionistul social n managementul situaiilor sau problemorsociale, n asistena social a copilului, n procedurile specifice demanagement de caz (msuri de protecie), ori pur li simplu n activitateaclinic de intervenie i reabilitare social ori psihologic. Prin analizsocial existenial asistentul social, psihologul, sociologul pot lucra laconstrucia unui nou modus vivendi, adaptat realitii concrete, locale -psihosociale, culturale, naionale - cu instrumente contextual-existeniale ipe baza unui scenariu social existenial. Presupune: analiza existenial a situaiei materiale, sociale, culturale i

psihosociale actuale; identificare, analiza i descrierea situaiilor concrete de impas

existenial, criz existenial colectiv sau individual, pierdereasensului, a reperelor axiologice, etice i culturale ale comunitii;

analiza legturilor dintre anxietatea existenial individual/colectiv i

problema social.Fr ndoial lista posibilelor analize sociale existeniale este mult

mai lung. Aceast activitate are cu precdere rol de evaluare, ns anchetaconduce la metode sau tehnici de intervenie, n scop ameliorativ, precum:stabiliea unui nou sistem axiologic, examinarea problemelor sociale

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concrete, reconstrucia realitii socio-culturale, analiza i clarificareavalorilor etc. Utilizarea acestora n activitatea asistentului social sausociologului se realizeaz n strns legtur celelalte laturi ale situaiei de

dificulate i, prin corelare (complementar), cu metodele mai consacrate dinsociologie i asistena social (tefroi, 2012).

Metodele i practicile umaniste opereaz cu principii precum:promovarea justiiei sociale, dezvoltarea personal a clientului iprofesionistului, complexitatea fiinei i comunitii umane, flexibilitateametodologic, valorificarea creativitii clientului, profesionistului icomunitii, dezvoltarea Self-ului i valorificarea potenialului de

spiritualitate al personalitii umane, promovarea securitii i dezvoltarearezilienei persoanei i comunitii (Payne, 2011). Sunt considerate motivede intervenie: tulburrile grave ale solidaritii, relaiilor empatetice i deataament, cultura organizaional precar, imaturitatea spiritual icultural, conflicte grave frecvente, marginalizarea, needucarea copiilor,discriminarea etc. Schimbarea, cu accent pe umanizarea grupului, caproces fundamental n intervenia social (Sandu, 2009: 35-36), reprezintuna dintre intele principale ale intervenei. Obiectivul esenial nu esteacela a ameliora situaia material i social prin ajutoare, ci de a refacedemnitatea i autonomia clientului individual sau colectiv prin reabilitarespiritual i dezvoltare psiho-socio-cultural (March, 2004). n asistenasocial clinic sunt tot mai mult utilizate tehnicile de grup precum

Grupul de nvare (Training group"), Grupul de ntlnire (Encounter- Group"), Grupul centrat tematic (Theme-Centred-Group"), Grupul deconfruntare (Confrontation - Group") i altele.

Att n procesul de evaluare ct i n cel de intervenie cruciale sunti calitile profesionistului - asistentului social, sociologului,psihologului, educatorului, managerului social etc. n perspectiva valorilorumanist-contextualiste profesionistul din asistena social are o pregtireteoretic fundamental multicultural, flexibil, tolerant, este lipsit de

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prejudeci, are o cultur social, tiinific i spiritual solid, nuopereaz cu abloane, teorii tiinifice rigide sau metode depersonalizante.(Lynch i Hanson, 2004). Caliti personale precum spiritul de observaie,

imul estetic, comunicativitatea, agreabilitatea, spiritul democratic,adaptabilitatea, respectul pentru viaa, fericirea i valorile celuilalt,capacitatea empatetic ridicat (Collins i alii, 2010: 119), personalitateamatur, deschiderea spre noi idei i valori (Healy, 2007) sunt predictoricruciali ai unei eficiente evaluri i intervenii n spiritul valorilorumaniste, existenialiste, sociologic-contextualiste. De fapt, toate acestecaliti personale, fac parte, din ceea ce s-a consacrat n literatura asistenei

sociale ca sistem de atitudini, cunotine i deprinderi necesare oricruilucrtor social (Neamu, 2004: 28).Doar n msura n care aceste caliti sunt prezente la profesioniti se

poate atepta ca practica asistenei sociale s conduc la schimbri sauameliorri consistente i durabile la nivelul comunitii sau clientului.Paradigmele sociologice contextualiste, existeniste i umaniste lepresupun i le promoveaz. Este vorba de categorii i valori aleprofesionistului (asistent social, sociolog, psiholog, ngrijitor etc) dar,identificabile ca valori, mijloace sau obiective i la nivelul comunitii sauclientului. Asistena social post-criz, postmodern, umanist, viitoare vaprimordializa, foarte probabil, aceste valori, paradigmele contextualist-umaniste, teoriile i metodele specifice, calitile umaniste imulticulturale ale profesionitilor, dup cum, va promova i explicaiasociologic contextualist-umanist a normalitii i problemei sociale oriindicatori de bunstare i calitate a vieii precum gradul de fericire,calitatea relaiilor interumane, cultura organizaional, empatia,

ataamentul, starea de spirit a populaiei, optimismul etc. Indicatoriicalitativi sau intensivi nu vor mai fi expui n umbra celor cantitativi ci,foarte posibil, vor deveni indicatori fundamentali ai normalitii, bunstariii nivelului de trai. i rolul politicilor ori serviciilor de asisten social

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deplasndu-se de la simplul ajutor economic compensator i solidar la adetermina optimizri/ ameliorri ale climatului sociouma

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HUMANISTIC SOCIOLOGY AND SOCIAL WORK : Sociological Paradigms for a Social Work of Crisis and...

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