Assessing Our Readiness to Work With Sexual Minorities
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Social Justice Advocacy Readiness Questionnaire
Stuart F. Chen-Hayes PhD
To cite this article: Stuart F. Chen-Hayes PhD (2001) Social Justice Advocacy Readiness Questionnaire, Journal of Gay & Lesbian Social Services, 13:1-2, 191-203, DOI: 10.1300/ J041v13n01_13
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Social Justice Advocacy Readiness Questionnaire
Stuart F. Chen-Hayes
SUMMARY. Social service providers of consultation, counseling, and education can benefit from determining their social justice awareness, knowledge, and skills to ensure culturally competent practice and to challenge the multiple oppressions facing clients and staff on individu- al, cultural, and institutional/systemic levels. The Social Justice Advo- cacy Readiness Questionnaire (SJARQ) provides a means to advocate for social justice with persons of multiple cultural identities, including all sexual orientations and gender identities. The SJARQ instrument contains three areas of self-assessment for social services staff: individu- al social justice advocacy awareness, comfort, and values; cultural social justice advocacy knowledge; and institutional/systemic social justice ad- vocacy skills. [Article copies available for a fee from The Haworth Document Delivery Service: 1-800-342-9678. E-mail address: <getinfo@haworthpressinc. com> Website: <http://www.HaworthPress.com> E 2001 by The Haworth Press, Inc. All rights reserved.]
KEYWORDS. Social justice advocacy, counseling, consultation, educa- tion
Stuart F. Chen-Hayes, PhD, is Assistant Professor and Coordinator, Counselor Education, Department of Specialized Services in Education at Lehman College of the City University of New York.
Address correspondence to: Stuart F. Chen-Hayes, Lehman College of CUNY, Dept. of Specialized Services Ed., Carman Hall B-20, 250 Bedford Park Boulevard West, Bronx, NY 10468 (E-mail: [email protected] or [email protected])
[Haworth co-indexing entry note]: ‘‘Social Justice Advocacy Readiness Questionnaire.’’ Chen-Hayes, Stuart F. Co-published simultaneously in Journal of Gay & Lesbian Social Services (Harrington Park Press, an imprint of The Haworth Press, Inc.) Vol. 13, No. 1/2, 2001, pp. 191-203; and: From Hate Crimes to Human Rights: A Tribute to Matthew Shepard (ed: Mary E. Swigonski, Robin S. Mama, and Kelly Ward) Harrington Park Press, an imprint of The Haworth Press, Inc., 2001, pp. 191-203. Single or multiple copies of this article are available for a fee from The Haworth Document Delivery Service [1-800-342-9678, 9:00 a.m. - 5:00 p.m. (EST). E-mail address: [email protected]].
E 2001 by The Haworth Press, Inc. All rights reserved. 191
From Hate Crimes to Human Rights: A Tribute to Matthew Shepard192
INTRODUCTION
Somewhere, on the edge of consciousness, there is what I call a mythical norm, which each one of us within our hearts knows ‘‘that is not me.’’ In america (sic), this norm is usually defined as white, thin, male, young, heterosexual, christian (sic), and finan- cially secure. It is within this mythical norm that the trappings of power reside within this society. Those of us who stand outside that power often identify one way in which we are different, and we assume that to be the primary course of all oppression, forget- ting other distortions around difference, some of which we our- selves may be practicing. (Lorde, 1984, p. 116)
Issues of culturally competent service provision and inclusion of all cultural voices and identities are major issues for lesbian, bisexual, gay, transgendered, two-spirit, queer, and questioning (LBGT2QQ) service providers. Because organizations are staffed by persons from different backgrounds, professions, and educational herstories and his- tories, it is difficult to standardize training and education. When it comes to issues of social justice advocacy, however, providers and consumers of social work, consultation, counseling, and other educa- tional services can all benefit from a questionnaire that helps to evalu- ate staff and clients’ social justice advocacy awareness, knowledge, and skills. To be culturally competent and responsive to human rights and social justice issues, it is important to explore our individual, cultural and institutional/systemic issues of oppression in the provi- sion of LBGT2QQ social services. What is a ‘‘gay’’ or ‘‘transgender’’ issue? Who decides? How do
our LBGT2QQ agencies provide for the multiple identities and social justice needs for a culturally diverse community? When services are provided for LBGT2QQ people of color, are issues of heterosexism addressed while racism is dismissed? When services are provided to persons of transgendered experience, are issues of transgenderism addressed while issues of classism and beautyism are ignored?
CULTURALLY COMPETENT LBGT2QQ COUNSELING, EDUCATION, AND ADVOCACY LITERATURE
Oppression can be defined as prejudice multiplied by power (Chen- Hayes, 2000). LGBT2QQ service providers are often most familiar
Promoting Human Rights 193
with the challenges of oppressions such as heterosexism and trans- genderism. The daily lives of LGBT2QQ service providers and clients are steeped in ongoing struggles to appropriately service LGBT2QQ persons in a culture that keeps resources away from nondominant sexual orientations and gender identities. However, challenging these two oppressions is not enough. Social service providers also need to challenge the interlocking multiple oppressions (Reynolds & Pope, 1991), including racism, classism, sexism, ageism, ableism, linguicism, anti-Semitism, and beautyism, to fully empower clients, colleagues, and other community members. One way to appropriately challenge multiple oppressions in social
service agencies is to study the struggles of oppressed persons across multiple identities (Zinn, 1995). Critical theory readers are available that help persons to look at individual, cultural, and systemic issues of oppression that cross multiple identities; see, for example, Andrze- jewski (1996) and Rothenberg (1998). Like the rest of the population, most lesbian, bisexual, gay, and transgendered social service providers are products of the dominant culture’s educational systems. We have not been given accurate and appropriate information about ourselves as LBGT2QQ, let alone about the multiple cultural identities that are found in our communities. Leadership in our communities has varied, and many of us hunger for ways to be more inclusive in our agencies, with our staffs, and, most of all, with our clients. LGBT2QQ persons can benefit from developing ally relationships (Chen-Hayes & Haley- Banez, in press; Gelberg & Chojnacki, 1996; Lewis & Arnold, 1998; Washington & Evans, 1991). Allies are persons who are members of a dominant cultural group who choose to take on the struggles of mem- bers of the nondominant group. As LBGT2QQ persons, we look to heterosexual and traditionally gendered allies to challenge heterosexism and transgenderism. Yet, as LBGT2QQ persons, we also need to enter into ally relationships related to age, gender, disability, appearance, social class, ethnicity/race, religion, and other cultural variables to chal- lenge all of the oppressions (Lorde, 1984; Reynolds & Pope, 1991).
CONNECTING THE OPPRESSIONS THROUGH CRITICAL THINKING
Many LBGT2QQ persons come to an understanding of oppression through a starting point of heterosexism or transgenderism (Chen-
From Hate Crimes to Human Rights: A Tribute to Matthew Shepard194
Hayes, 2000; Chen-Hayes, in press). For others, it is a first awareness of racism, ableism, or sexism that is the entry point into examining who is in power and who is disempowered. The challenge for all LBGT2QQ service providers, however, is to notice that the salience (Cross, 1996) of one’s multiple cultural identities (Reynolds & Pope, 1991) varies based on membership in various groups and our per- ception of the importance of those group identities at any point in time. Critical thinking is a tool to help one continually evaluate the
norms, values, beliefs, and policies upheld in daily work and family environments and how daily work and family environments honor or dishonor multiple cultural identities. Educators, practitioners, admin- istrators, and clients may reach similar goals for social justice by stimulating critical thinking as a tool of social justice advocacy and multicultural competency. The literature is replete with authors of various sexual orientations and gender identities who continue to assist us in developing critical thinking skills. hooks (1994) wrote about the importance of transgressing in educational practice, includ- ing looking at race, class, gender, and the intersections thereof. Sleet- er and Grant (1994) discussed the concept of social reconstructionist and multicultural education to focus on multiple contexts. Pedersen (1994) created a list of ways to provide concrete strategies to provid- ers and agencies interested in increasing multicultural competence. Trickett, Watts, and Birman (1994) addressed issues of multiple cul- tural identities, including age, disability, sexual orientation, and race. Dworkin and Gutierrez (1992), Comas-Diaz and Greene (1994), Fire- stein (1996), and Israel and Tarver (1997) provided culturally compe- tent models of advocacy, counseling, consultation, and education with LBGT persons. In addition, Lee and Walz (1998) and Lewis and Bradley (2000)
addressed issues of advocacy in counseling and the need for a social justice perspective in all social services contexts. Ivey (1996) and D’Andrea and Daniels (1996) both provided models of liberatory counseling and consultation practice in challenging oppression and creating socially just practitioners, clients, and social systems. Arre- dondo (1999) drew upon earlier work on multicultural competencies and further refined the personal dimensions of identity model to chal- lenge racism and other oppressions in a social services context.
Promoting Human Rights 195
THE SOCIAL JUSTICE ADVOCACY READINESS QUESTIONNAIRE (SJARQ) INSTRUMENT
In light of the evolving literature on multiculturally competent prac- tice and social justice advocacy, the Social Justice Advocacy Read- iness Questionnaire (SJARQ) (included in Figure 1) was designed as a way for educators, practitioners, and clients to begin or to continue dialogue attempting to ensure that all members of our community are a part of the process of change in our organizations to promote compe- tence, human rights, social justice advocacy, and challenge multi- ple oppressions. Lee and Walz (1998) encouraged counselors to use assessment instruments that evidence cultural competency and socially just measurement ‘‘to facilitate the psychosocial development of persons rather than hinder, stigmatize, or falsely categorize them’’ (p. 309). The SJARQ is a 188-item awareness, knowledge, and skills self-re-
port set of questions based on a sampling of social justice items. It is divided into three parts. Part I is based on an individual’s perceptions of personal and institutional herstory and history, cultural comfort, and values and beliefs. The second part, knowledge of social justice advo- cacy, is based on a series of questions about prominent and not-so- prominent persons, dates, and events/items related to social justice struggles across multiple cultural identities. Most of the items from part two were derived from two main sources: the Syracuse Cultural Worker’s 1999 Peace Calendar (Syracuse Cultural Workers, 1999) and from the work of historian Howard Zinn’s history of the United States through the eyes of the oppressed (Zinn, 1995). Part III is a list of institutional and systemic social justice advocacy skill questions to develop abilities for persons who operate agencies as they may be perceived by their employees and clients. An answer key is available for the second part of the SJARQ; however, parts I and III are open- ended or Likert-scale questions designed to provide optimal discus- sions and qualitative data for LBGT2QQ agencies and social service providers. Most importantly, the SJARQ is designed for ongoing re- flective practice for LBGT2QQ and other service providers, clients, and educators to continually monitor social justice advocacy issues. Practitioners, clients, administrators, and community members can all benefit from evaluating themselves and their organizations to promote greater cultural competency and social justice advocacy in LBGT2QQ social services.
From Hate Crimes to Human Rights: A Tribute to Matthew Shepard196
FIGURE 1. The Social Justice Advocacy Readiness Questionnaire (SJARQ)
Part I: Individual Social Justice Advocacy Awareness, Comfort, & Values
Directions (items #1-10): Answer the following questions:
1. How have staff members/clients’ cultural background(s) affected communication processes/ counseling/consultation/advocacy/leadership styles used by you/staff?
2. What cultural groups would you/staff/clients like to learn more about?
3. What multicultural, social justice, and advocacy experiences have you/staff/clients had with persons of differing cultural background(s)? Describe how these interactions have affected your perceptions of persons/groups who are different from you/your culture(s) and the changes you have made to affirm various staff and client cultural backgrounds.
4. How do you/staff/clients define the terms multicultural and social justice? Who is excluded? How might this change on individual, cultural, and systemic levels?
5. Discuss a cross-cultural experience/situation that has given you great discomfort and what you learned from it on individual/cultural/systemic levels. How can you make changes to ensure all persons are affirmed and welcomed in your organization?
6. In what ways have you made (or not made) adjustments for people who differ from you/your culture(s) at work, school, in your neighborhood, your community, your family/friends? How have your clients, colleagues, and staff made adjustments?
7. How have you/the organization/clients resisted heterosexism, biphobia, transphobia, racism, sexism, classism, linguicism, beautyism, and other oppressions over time? What oppressions have been the easiest to resist and what have been the hardest? Why? How will you continue to resist oppressions and advocate for social justice within your organization and communi- ties and with your clients/staff?
8. What are the resources in your local and metropolitan communities for accessing multicultural and social justice advocacy awareness, knowledge, and skills for yourself, your significant others, and your clients/colleagues in your organization?
9. When people enter your organization’s premises, what images are on the walls, in artwork, in magazines, in advertising, and in brochures? Who is missing? How could this challenge or reinforce cultural oppression?
10. When people view your organization’s brochures, handouts, and intake and service provision forms, is the language inclusive of all people? Who is missing? How could this challenge or reinforce cultural oppression?
Directions: (Items #11-48) 1.) Picture yourself in a place where you are the only one of your culture(s) in the presence of the following persons. If you would feel very comfortable with persons of this cultural identity, circle SA/Strongly Agree, if you would feel comfortable, circle A/Agree, if you are unsure, circle U/Undecided, if you would feel uncomfortable, circle D/Disagree, and if you would feel very uncomfortable, circle SD/Strongly Disagree. 2.) Complete the list a second time considering any persons listed as your new client(s), consultees, colleagues, or supervisors/ad- ministrator(s). How do you feel? What changed, if anything? Why?
Level of Comfort
11. Lesbian, bisexual, gay, transgendered, two-spirit persons SA A U D SD
12. Whites of European ethnicities SA A U D SD
13. Alcoholics and addicts who are actively using SA A U D SD
14. Asian persons SA A U D SD
15. Union members SA A U D SD
16. Catholics SA A U D SD
Promoting Human Rights 197
17. Persons of African ethnicities and/or Black racial identity SA A U D SD
18. Atheists SA A U D SD
19. Black Muslims SA A U D SD
20. Prostitutes SA A U D SD
21. Unwed pregnant mothers SA A U D SD
22. Persons who have an accent or don’t speak standard English SA A U D SD
23. Latinas and Latinos SA A U D SD
24. Jews SA A U D SD
25. Hindus SA A U D SD
26. Feminists SA A U D SD
27. Welfare recipients SA A U D SD
28. Ku Klux Klan members SA A U D SD
29. Rich or wealthy people SA A U D SD
30. Heterosexuals SA A U D SD
31. Native American Indians, Indigenous/First Nations peoples SA A U D SD
32. Persons living with HIV/AIDS SA A U D SD
33. Persons who are over the age of 65 SA A U D SD
34. Children and adolescents SA A U D SD
35. Person with a facial disfiguration or other physical disability SA A U D SD
36. Prisoners SA A U D SD
37. Persons with very attractive bodies, hair, clothes, etc. SA A U D SD
38. Pagans SA A U D SD
39. Working class persons SA A U D SD
40. Muslims SA A U D SD
41. Persons with learning disabilities SA A U D SD
42. Protestants SA A U D SD
43. Fat persons SA A U D SD
44. Divorced persons SA A U D SD
45. Survivors of domestic violence SA A U D SD
46. Immigrants SA A U D SD
47. Arabs and other persons of Middle Eastern ethnicities SA A U D SD
48. Homeless persons SA A U D SD
Directions (Items #49-73): Circle the response that fits your beliefs: Strongly Agree (SA), Agree (A), Undecided (U), Disagree (D), Strongly Disagree (SD).
Beliefs
49. Social services workers should help clients adjust to society. SA A U D SD
50. African American women are strong and don’t need counseling. SA A U D SD
51. Counseling and consulting benefit everyone. SA A U D SD
52. Same-race/gender/sexuality counselors and clients are ideal. SA A U D SD
53. Culturally diverse clients need specialized counseling/consulting. SA A U D SD
54. It is easy for People of Color to achieve the American dream. SA A U D SD
55. People of Color are better off now than 15 years ago. SA A U D SD
56. An empathic counselor/consultant will be successful. SA A U D SD
From Hate Crimes to Human Rights: A Tribute to Matthew Shepard198
FIGURE 1 (continued)
57. Lesbian, bisexual and gay, and transgendered clients can be SA A U D SD counseled like heterosexuals and the traditionally gendered-- the only difference is whom they fall in love with.
58. Clients are clients, people are people, everyone is the same. SA A U D SD
59. Native Americans are simple-minded and live on reservations SA A U D SD
60. All white people are racist. SA A U D SD
61. Asians are gifted in math and the sciences. SA A U D SD
62. Most immigrants want equal opportunity. SA A U D SD
63. Being lesbian, bisexual, or gay is a choice. SA A U D SD
64. Jews are money-grubbing and snobbish. SA A U D SD
65. Arabs and Muslims are self-destructive, women-hating tyrants. SA A U D SD
66. Persons with HIV/AIDS deserve the consequences. SA A U D SD
67. Whites are one of the smaller racial groups in the world, yet SA A U D SD they control the majority of the world’s wealth and assets.
68. Women and girls are survivors of misogyny. SA A U D SD
69. Multiculturalism is a way for radical activists to force their politically correct ideology on everyone else. SA A U D SD
70. The United States is a melting pot and always will be. SA A U D SD
71. Before I can effectively counsel or consult with culturally SA A U D SD diverse persons, I must be an expert on my own cultural identities, beliefs, value systems, and biases.
72. Indigenous or traditional healers with no professional SA A U D SD counseling training are as effective as professionals.
73. Gender, sex, and gender identity and expression are the same. SA A U D SD
Part II: Social Justice Advocacy Knowledge
Directions: (Items #74-149): Identify the following persons’ multiple cultural identities, dates, and events and their importance in social justice struggles.
74. Daniel Inouye 88. Ralph Ellison
75. W. E. B. DuBois 89. Essex Hemphill
76. Rigoberta Menchu 90. Haunani-Kay Trask
77. James Dale 91. Tracy Baim
78. Daniel Patrick Moynihan 92. Cesar Chavez
79. Sojourner Truth 93. Rosa Parks
80. Kate Bornstein 94. Gloria Anzaldua
81. Maxine Hong Kingston 95. Noam Chomsky
82. Carlos Fuentes 96. Tom Ammiano
83. Audre Lorde 97. Leonard Peltier
84. Rudy Galindo 98. Pauline Park
85. Urvashi Vaid 99. Harvey Milk
86. Paula Rust 100. bell hooks
87. Sharon Kowalski 101. Benazir Bhutto
Promoting Human Rights 199
102. Graciela Sanchez 126. June 26, 1969
103. Greg Lougainis 127. July 1, 1997
104. Lani Kaahumanu 128. Aug. 6, 1945
105. Ang San Suu Kyi 129. September 20
106. Ron Fox 130. Trail of tears
107. Jeannette Rankin 131. Seder
108. Ben Knighthorse Campbell 132. 1954 Supreme Court decision
109. Loretta Sanchez 133. Suffragette movement
110. Casey Kasem 134. Torah
111. Starhawk 135. Yellow Menace
112. Achy Obejas 136. Jim Crow laws
113. Leslie Feinberg 137. School of the Americas
114. Tiger Woods 138. Kwanzaa
115. Lev Raphael 139. Vedas
116. Harry Hay 140. Shinto
117. Melanie Kay-Kantrowitz 141. African National Congress
118. Riki Anne Wilchins 142. Ramadan
119. Mumia Abu-Jamal 143. Chiapas & the Zapatistas
120. Feb. 19, 1942 144. Freedom Summer
121. March 8 145. SNCC
122. March 21, 1995 146. Infitada
123. April 4, 1968 147. Manifest Destiny
124. April 24 148. Sinn Fein
125. May 1 149. East Timor
Directions: (Items #150-180) Answer the following questions:
150. What is culture? What are your multiple cultural identities?
151. How do you define the terms multiculturalism and social justice? How do you implement them in your organization/communities?
152. What are benefits/problems with the phrase ‘‘culturally different”?
153. What is the definition of oppression and/or the ‘‘ISMS,” i.e., racism, sexism, ageism, classism, beautyism/looksism, ableism, heterosexism, linguicism, transgenderism, anti-Semitism and other forms of nondominant religious bias?
154. What do the terms inner city, urban, ghetto, welfare mothers, disadvantaged, gangs, minor- ity, bad family values, criminals/prisoners, illegal alien, undocumented immigrant, under- class, and naturalization have in common? What are they code words for, who uses them, and how?
155. What are ‘‘the dozens’’ (a.k.a., the ‘‘snaps’’ or ‘‘snapping’’)?
156. What does hegemony mean, and what dominant cultural groups have the power and control for cultural hegemony in the United States?
157. What makes the terms foreign, Eskimo, Oriental, Hispanic, homosexual, less fortunate, gypped, chink, handicapped, Indian-giver, Indian summer, AIDS victim, minority, disadvan- taged, overly emotional, and hysterical, imprecise and/or offensive?
158. What happens to oppressed persons seen through a negative or romantic filter?
From Hate Crimes to Human Rights: A Tribute to Matthew Shepard200
FIGURE 1 (continued)
159. What makes ‘‘reverse racism” a myth? What cultural group has had the greatest financial benefit from affirmative action policies in the U.S.?
160. What nation was provoked into war and eventually had large amounts of land forcibly annexed by the U.S. in the early 1800s?
161. What three sovereign nations were invaded and/or forcibly annexed by the United States in the late 1890s?
162. In what one state (USA) are the following communities: Akron, Alabama, Athens, Atlanta, Babylon, Belgium, Bombay, Cairo, Damascus, Cuba, Delhi, Dublin, Florida, German, Hol- land, Indian Village, Italy, Jordan, Little France, Madrid, Mexico, Monterey, North Boston, North Stockholm, Oakland, Phoenix, Portland, Russia, Salem, Savannah, Texas Valley, Urbana, & Wyoming?
163. What recent ballot initiatives have caused civil rights and human rights advocates to worry about the erasure of democratic freedoms in the U.S.?
164. What is the largest ethnic and or racial identity group of new immigrants in the U.S.? What racial media images are most often associated with current immigrant groups in the U.S.? Why are the answers to these two questions similar or different?
165. What are the names of mental health/counselors/traditional healers/social service persons in indigenous and traditional ethnic/racial cultures?
166. What country protects lesbian, bisexual, and gay citizens by name in its constitution?
167. What country receives the most financial aid, primarily military, from the U.S.?
168. What group of dispossessed persons lost their homeland and are still fighting for their land when the country of #166 was forcibly created by the U.S. and its allies?
169. Where is Aeotearoa and what is it known as in the colonizer’s language?
170. What cultural groups are referred to in the term 500 Nations?
171. What cultural group did the city of Evanston, IL add to their human rights ordinance ensuring protection in housing, credit, public accommodations and employment, joining a few other cities and one state (Minnesota)?
172. What are nondominant culture publications? Name at least 5 in varying nondominant groups across ethnicity/race/gender/gender identity/religion/sexual orientation:
173. What cultural group did the United Nations declare 1993 as dedicated to? The Year of ‘‘ .’’ Why was it delayed a year? Are members of this group members of the United
Nations? Why/not?
174. What countries have suffered from and/or perpetrated genocide in the 1900s?
175. What are the strengths of multilingualism and bilingual education? What are the fears in the U.S. about bilingualism?
176. To what indigenous group did the early USA feminists and women’s rights advocates owe much of their ideas about equality amongst the genders and women in positions of leader- ship and power and what state do their descendants continue to live in? Hint: the indigenous name is Haudenosaunee.
177. What do the names Matthew Shephard, Billy Jack Gaither, Brandon Teena, Abner Louima, Yusef Hawkins, and Amadou Diallo have in common? Why? What are their multiple cultural identities?
178. In 1998-99, what country was the largest arms purchaser from the United States (over $4 billion worth)?
179. In what country have an estimated over 500,000 children died directly due to lack of food and medical aid cut off by continuing U.S. sanctions?
180. Name the countries that the United States has bombed in the 20th century. Of those countries, how many that were previously nondemocratic have set up democracies?
Promoting Human Rights 201
Part III: Cultural/Institutional Social Justice Advocacy Skills
Directions: (Items #181-188) Answer the following questions to develop an action plan for change to promote greater social justice awareness, knowledge, and skills in your organization.
181. Who’s excluded in your organization, including policies and procedures (clients, staff, admin- istration) and who’s not? How will this change in the future?
182. Who funds the organization? How much do funders influence the decision-making culture (i.e., the Board of Education, United Way, grantmakers, etc.)?
183. Whose ethnic/racial identities/world view/gender roles/sexual orientations/gender identities dominate your organization? How might this change in the future?
184. Who are your traditional healers/cultural consultants with clients/consultees whose cultural and language identities you don’t have experience with? How do you find and collaborate with cultural consultants on their terms?
185. What issues of oppression are regularly addressed by those with power in your organiza- tion? Which ones are not? How could this change in the future?
186. How is good leadership defined/implemented in your organization? Are leadership and social justice/advocacy skills development offered? How are decisions made (collectively or hierar- chically) in your organization?
187. Whom do you want as allies inside and outside the organization? What groups do you advocate for best in your family, community, or organization and what groups do you need to advocate for more openly?
188. What are the barriers and fears to cultural and systemic change in your organization? Who are the blockers? How can the blockers be neutralized or developed as allies?
CONCLUSION
LBGT2QQ social service providers, administrators, clients, and allies can benefit from reflecting on their social justice advocacy awareness, knowledge, and skills. The SJARQ provides a unique questionnaire to assist providers and recipients of services in developing their own critical thinking skills. It expands the definition of social justice be- yond one cultural variable so that persons of all sexual orientations and gender identities can be affirmed and provided appropriate ser- vices in multiple identities and contexts. Note: answers to Part II of the SJARQ instrument, social justice
advocacy knowledge, are available on-line at: www.lehman.cuny.edu/ education/facpages/sch.htm--the author’s website.
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