TEXAS DEPARTMENT OF CRIMINAL
JUSTICE
INSTITUTIONAL DIVISION
GIB LEWIS UNIT
WOODVILLE, TEXAS
RELIGIOUS VOLUNTEERS
A FEW
HELPFUL HINTS
Revised
April 1994
Chaplain
Michael G. Maness
Dedicated to
Emmett Solomon
Retired Chaplaincy
Administrator
and
Bruce Strickland
Retired Warden,
Gib Lewis Prison Unit
Texas Department
of Criminal Justice
Institutional
Division
C O N T E N T S
1. MINISTRY:
Meeting Needs Through Religion.................. 1
2. MINISTRY:
A Team Effort .............................................. 2
3. A SHORT COURSE ....................................................... 3
4. CLEARANCE ................................................................ 3
5. STAFF RELATIONS ..................................................... 4
6. MOVEMENT ................................................................ 5
7. CONTRABAND ............................................................ 7
8. INMATE RELATIONS .................................................. 8
Language/Communication .......................................... 8
Correspondence/Transactions .................................... 8
The Relationship ....................................................... 9
Religion .................................................................... 10
Sexual Concerns ........................................................ 12
9. RIOT/HOSTAGE SITUATIONS ..................................... 14
10. CONFIDENTIALITY ................................................... 16
11. DIFFICULT ISSUES .................................................... 18
12. CRISIS MANAGEMENT ............................................. 19
13. GRIEF WORK ............................................................. 22
14. ANXIETY .................................................................... 23
15. THE HELPING PROCESS ........................................... 25
STAGE I: Exploring the Present Scenario ..................... 25
STAGE II: Developing a Preferred Scenario ................. 26
STAGE III: The Preferred Scenario On Line ................ 27
A Relationship Approach
To Helping ............................. 28
SOURCES .......................................................................... 29
1. MINISTRY: MEETING NEEDS THROUGH RELIGION
In the
August, 1993, issue of The Echo, the department newspaper sent to all inmates,
there is a section entitled "Creativity in Confinement: Poetry by Incarcerated Writers." An inmate named, Penay, wrote the following
poem.
ALONE
I am on the far side of no where,
amidst brooding shadows of despair.
Clinging to the broken, hopeless dream of
my soul.
And I scream to the heavens, hoping,
waiting
for my better tomorrows.
OH!
Rainbow!
Rainbow!
Cast your smile on my shoulders.
The fading sunset beckons, and I'm all
alone.
The fire smolders in the hearth of my
being.
Existing with deep and abiding pain
for the lost shining love of my life.
Penay
Heartbrokenness
and devastation, the needs of incarcerated men and women run deep into the
soul. Deeper into the heart and soul,
beyond the emotional pain and resulting dysfunction lies the stream of a
person's religion.
As a
life-changing and personally motivating force, religion channels expression
with an individual's God, keeps one informed about Supreme Being, and
intimately touches Ultimate Concerns.
For those willing to change, religion nurtures positive inner core
values as well as contributes to healthy ideals of social interaction.
To touch
those cavernous needs and reach core values, and thus aid in religion's divine
cause--for millenniums--sincere ministers from all religions have been
naturally and supernaturally impelled.
By their religion and by their own loving and compassionate hearts they
have been impelled to "reach out and touch" the brokenness of others.
With the
touching, religion works its age-old art of nurturing the heart and soul from
the inside out. And there are few
places in more need of the craft of religion than in a prison.
As a
religious volunteer, you are an important part of the ministry team. The success of your ministry is dependent
upon the Team Spirit that you help cultivate between the staff and the variety
of ministries active on any unit. With
an increasing degree of Integrity and Respect by those ministering, the more ministry
will be allowed to take place. And the
more ministry is allowed, the more religion will be allowed to work her
craft. With a nurtured soul, core
values will change.
A friendly
handshake and a kind voice is often the balm that helps the broken person
reconnect with the Faith of his/her childhood or connect for the first time
with a journey of Faith. With the
journey of Faith thus begun, a life-change often results in a fresh Hope for
tomorrow and in an honest Love for self and others.
Of course,
the very nature of a penitentiary imposes restrictions on those within as well
as on access from without. Connecting
ministers with the cavernous needs of the incarcerated is the Chaplaincy
Department's goal--simple and clear.
Fortunately, there are many ministers and ministries available; unfortunately there is a limit on how many a
"prison" can accommodate.
Nevertheless, the ever-present challenge remains: how to raise the ratio of connection between
available ministers and the needs of inmates.
To raise the
level of nurture requires a Team Spirit.
So everyone from the individual minister to the mass crusade plays a
vital role in that Team Spirit. In
order for ministry to increase, everyone has to help with Integrity and
Respect. For as the degree of Integrity
and Respect of ministry increases, so will the opportunity of ministry increase
in the prison--and vice versa.
The following
will help lift the degree of Integrity and Respect of your ministry. The higher the degree raised, the more
success you will have. And as your
success heals cavernous needs, nourishes souls, and cultivates vital
religion--we will rejoice together with you as we hear the Lord say, "I
tell you the truth, whatever you did for one of the least of these brothers of
mine, you did for me" (Matt. 25:40).
--Know and maintain your religious
perspective.
--Attempt to be present with Respect and
Integrity.
--The more open, the better; the less, the better.
--Ask or tell about a concern or a mistake.
--Be visible and keep security aware.
--Listen.
--Be careful.
--Guard your trust diligently.
--Remain calm, or try not to overreact.
--Relate healthily by avoiding dependency.
You are
special. For the most part, approved
volunteers have a high degree of personal self-worth and a general bearing of
stability about them. They know their
professional goals. They are generally
honest, firm, fair, and consistent.
All religious
volunteers come with a specific faith recognition and recommendation. They have a religious heritage within a
vibrant faith into which they look for guidance and core values in their
personal lives. Their Integrity and
ability to Respect are growing virtues they cherish in themselves and
virtues they wish to cultivate in others.
Once cleared,
everyone needs official identification that includes a photo. Only authorized visitors are allowed (none
under 18); all others will be
denied. If you are an ex-prisoner or
are on probation, you will need special clearance. If you have a relative or close friend incarcerated where you
wish to volunteer, you will need special clearance.
Do not bring any
unauthorized item, especially anything sharp.
Do not bring in briefcases or closed boxes without prior approval. All medications need prior approval. The more open, the better; the less, the better.
Do be aware
that your vehicle and your person is subject to search anytime you enter the
property of a Texas Department of Criminal Justice prison unit. Depending upon TDCJ officials' discretion,
your failure to comply will result in denial of access or the involvement of
additional law enforcement officials.
Dress
conservatively. No shorts. No clothing with offensive language. No sexually suggestive or see-through
clothes. Women should be self-conscious
about avoiding tight-fitting clothes and short dresses that accent her
sexually. This can be very distracting
and confusing. Men's shirts need
collars. No all white outfits. Do wear colored clothes that easily
distinguish you from inmates who wear white.
You are not
perfect. If something takes place or
you do something that seems inappropriate, tell the Chaplain or a
supervisor--regardless of how small it may seem. Better to learn than to be denied clearance.
Respect. The age difference between some volunteers
and some Correctional Officers can easily put undue pressure on an Officer from
a father or grandfather figure.
Remember that inmates can learn a lot about Respect from such figures.
Never forget that the
Correctional Officer is the expert, that you are the guest, and that this can
be a very hostile environment. Never
forget that the staff and inmates live here--you do not.
Do what an
Officer asks or tells you to do. Never
argue. Never question an Officer in
front of an inmate. Respect. Do not become overzealous or take up an
inmate's cause with staff in public.
Inmates are experts at pitting one person against another: a common ruse. If you have a question or concern, hold your emotions intact and
report later (tell the Chaplain or your supervisor in a neutral, one-on-one
environment--Integrity).
Be friendly
with officers, but do not be very distracting, especially around a group. Ask for help. If you are not sure what to do or not do, ask. Try to keep everything in the open. No one knows everything.
Avoid heated
political/religious discussions, coarse jesting, siding against another
employee, siding against another inmate, and engaging in criticism of the
institution. Especially in front of an
inmate/s.
You are only
authorized to a specific area for a specific time period. Do not go into an unauthorized area. Make sure security knows where you are at
all times. Be visible.
Do not
run. Try not to overreact to any
situation.
Do not
be physical or horseplay with any staff or inmate.
Do not be
overfriendly with staff or inmates. A
handshake can be appropriate. A hug may
be permissible with those who have a special relationship, like between those
in a Mentor Program. Remember,
too much physical friendliness is a game that will get someone
hurt physically or emotionally--Respect and Integrity.
If you
observe a fight or violence, yell out the word, "Fight!" as loud as
you can. This is the only word you need
to yell out; security will respond as
quick as they are able. Yell out,
"Fight!" again if necessary.
Let security handle the crisis.
Try to remain
calm. Stay clear.
Do not
intervene--even if you think you are strong enough. Try not to panic. If the
commotion stops before security arrives, inform security of what you saw. Remain calm.
See Crisis
Management.
Do not bring
to or take anything from an inmate.
This includes a letter, a Christmas card, a stamp, money, a piece of
gum, a photo, a religious tract, a piece of literature--anything. Do not give or take anything, no matter how
trivial. Do not mail anything
for an inmate. Do not let someone else
mail something to you to bring to an inmate.
Said in another way: nothing
changes hands between a volunteer and an inmate.
The Chaplain
can give religious literature to an inmate, and occasionally the Chaplain
authorizes a volunteer to give literature that has been pre-approved as in a
seminar setting. But each piece needs
approval each time. And if a mentor,
who has a special relationship, has some literature pertinent to the
discussions they have been having--anything of such a nature must be
given to the inmate through the Chaplain.
The best rule
of thumb: nothing changes hands between
a volunteer and an inmate. The simple
gift of a card or the gift of a single stamp can and most likely would result
in termination of the visit and possible restriction from the unit for a period
of time.
Of course,
the possession of or exchange of any drugs, alcohol, or weapons could result in
arrest and prosecution.
No medication
is allowed on the unit without prior authorization. The volunteer has the responsibility to inform staff before
bringing any medication on the unit:
otherwise, such is contraband.
Nothing
changes hands: this is the safest
signpost to follow.
Listen. Respect.
Be
natural. Do not engage in slang or
attempt to be someone you are not.
Integrity. Do not argue or force
a point. Respect. Allow the inmate to be natural and
disagree. No one is expected to violate
their own conscience: volunteer or
inmate.
Do not give
any message from one inmate to another inmate;
encourage proper communication.
Do not engage
in criticism of the institution, the staff, other races, other countries, or
other religions. Do not forward any
political cause.
Do not
encourage confession or repentance on the first acquaintance. Such can easily be seen as a method to
please.
Be
human. Life can be rough for everyone,
free or incarcerated. Losses are
traumatic. Families have
struggles. Bills have to be paid. You and the inmate know this. Be human.
It is OK to acknowledge your humanity.
But avoid
the sharing of personal problems with an inmate. When an inmate becomes your counselor or confidant--your
major avenue for stress reduction or other ego-lifting needs, it is time to
move on. Make no mistake here. See the Chaplain or your supervisor and move
on.
Do not
engage in any financial transactions, offer to send money to an inmate's trust fund, or
promise to pay for anything--under any circumstance. In a Mentor Program especially, as Chaplain Solomon has often
said, "if you start sending money your match will not know if he is
relating to you for friendship or for money."
One should
not correspond with, take phone calls for, or make arrangements with an
inmate's family--with or without the inmate's knowledge. All such communication should be referred to
the Chaplain's office.
Generally, a
volunteer working closely with inmates should not be in any kind of regular
contact with an inmate's family (See Clearance). Only those volunteers in a Mentor Program or aftercare ministry
and who have a long-standing relationship with an inmate should attempt
ministry with an inmate's family.
EXTRA CAUTION should be taken with any
continuous relationship triangle among a unit volunteer, the inmate on that
unit, and the inmate's family. Ideally,
such should only take place with an inmate getting ready to parole: that is, within a structured aftercare
ministry.
And in an
aftercare ministry, no family or inmate should be invited into your home. The risks are too great.
Outside of an
aftercare or pre-release ministry, there should not be any continuous
relationship triangle. If such is
desired, then one should opt out of a unit's volunteer program. Consult with the Chaplain.
Do not give
out your personal address. Generally,
only mentors or pastoral visitors exchange mail. If correspondence is exchanged, use a Post Office Box or your
church address. However, outside a
mentor program, a regular volunteer should not have regular and intimate
correspondence with an inmate on a frequently visited unit.
When an
inmate asks for a specific favor--like contacting his family because of a
family death, some material need, or whatever--instruct the inmate to see the
Chaplain or fill out an I60 and mail it to the Chaplain.
Listen. Respect.
Set limits. Be natural.
Requests will
come. Learn to say, "No." Keep focused on your ministry and the
relationship. Look at what is
available: experiences, behaviors,
feelings; the anxieties that foster
these. Deep down there are faith issues
that surround these. The Love,
Integrity, and Respect you display will help him or her cope with these.
LISTEN. Generally, in a mentor relationship the inmate should have done
most of the talking during the session.
Listening is very closely tied to Respect.
Do be aware
of con games. Being friendly and smooth
is an art some prisoners have used to get them where they are. Do not believe everything that a prisoner
tells you. In a Mentor Program, no
matter what you hear, you should listen with Respect.
Whatever the
dilemma presented--true or false--your presence, your listening, and your
concern will help the inmate deal with the dilemma. If the presenting dilemma is true, you will help the prisoner
cope; if false, there will be movement
to another subject eventually.
Regardless, such attention will prove you are there for him or
her with an attempt in Integrity and Respect.
Do not make
promises. If you do, keep them. If you do not, you should take the
initiative to apologize and face up squarely.
Integrity.
Avoid as much
as possible general and broad claims:
"I'll always be here for you," "I love you,"
"You can count on me," "Oh, I'll be back." The meaning of such claims are not very
clear among good friends. How much less
clear will they be between you and someone of a radically different
background?
Claiming Integrity
does not mean anything to an inmate--it does not mean anything. But if an inmate has a developing
relationship with a person who demonstrates Integrity and Respect, such
a relationship will change that inmate's life and point towards a living faith.
Avoid
"preaching." Whatever that
means today, try to avoid forcing your views in a strong-handed fashion. There is to be no proselytizing: that is, no inmate should be coerced,
forced, or pressured into any religion.
No volunteer is to criticize any other religion, including any
inmate's religion or any volunteer's religion.
That is not how Christ worked.
And that is not how a religious volunteer will work on a TDCJ-ID unit. Respect.
An inmate has
just as much a right to choose a religion as you do. Know the difference between presentation and dissuasion. And for the most part, a healthy
relationship should precede a presentation.
Respect.
Avoid talk
about sex. Avoid jokes about sex.
Sex is
volatile. Everyone knows this. Most volunteers do not have a problem with
inmates. Nevertheless, it is an area of
concern. Most of the concern focuses on
those in continued or regular contact with inmates: most often between a male inmate and a female volunteer or
employee, or vice versa. Yet every
gender and age combination has been compromised.
Be aware of
your own sexual responses and prejudices.
Many subtleties are hard to define;
and often the best and only indicator is one's inward
"feeling" that this was "sexual": sometimes even hours or days after the fact. Even if you are a strong male among males or
a confident female among females, you are not exempt.
Handle a
romantic advance firmly and kindly, and handle it immediately. Do not allow a small touch here and there to
go unnoticed. Be human, show your
surprise. If an apology comes quickly,
do not agree that it was nothing or a simple mistake. Was it nothing if it bothered you? And if you are a person of Integrity and
Respect it should bother you, for sexual communication outside of therapy
oftentimes compromises professionalism.
Instead, be human, be honest;
admit, "mistake or not, I was offended."
If you do not
feel comfortable with your response, report the incident as soon as
possible. Keep everything in the open.
Allusions or
compliments of a sexual nature need a response. They cannot be ignored for very long or more will certainly
come. "My, you have pretty
legs" is very sexual. Only in some
select and religiously pious circles could such a comment be bantered away as
talk about the form and structure of a woman's legs. Normal people and especially inmates are talking in sexual
terms, about "sexual legs," and such a comment needs to be treated as
such. A stern glance or some kind of
claiming language or behavior is called for, like, "that is not
appropriate."
A romantic
advance, in guise as a "joke," can be quelled by, "that is not
why I am here," "you may have the freedom to discuss this with
someone else, but you know that that is inappropriate for us," "that
is an inappropriate comment," "I am not interested," "that
is no concern of yours," or "I will report another comment like
that" (and you had better follow through--Integrity).
Unless you
are prepared do deal with sexual issues in a therapeutic manner, small talk
about sex should be countered with a direct response. "What do you think about sex?" needs a direct answer
that affirms you know this is a sexual comment and that you do not appreciate
this kind of approach to your emotions.
For instance, "that is a topic I do not desire to discuss with
you," "that is a topic you would do better to take up with the
Chaplain, counselor, or psychiatric nurse," "that is not appropriate
for us," "Inmate ___?___, I am surprised you would bring this
up. This is really not appropriate for
us to discuss. Do not bring it up
anymore."
Volunteering
or working in this environment will take courage. Obviously, most inmates have or have had trouble with
control. Mature men and women know sex
is very powerful and pleasing, yet they have a Respect for limits. To comment about sex is to toy around with
sexual feelings: normal and mature men
and women know this. Predators
know this too, and make a game out of watching some persons "pretend"
sexual feelings are not part of their dialogue or "joking" about
sex. Unfortunately, some persons of
extreme religious piety play this game the best: which excites the predators immensely and similarly undermines
the victim's Integrity.
Sex is
volatile. Everyone knows this. Pretending sex not volatile is basic
denial. Be direct and firm. Do not play the game; you will not win. Report an impropriety over which you have doubts about how you
may have handled it.
Avoid talk
about sex. Avoid jokes about sex.
Riots and
especially hostage situations are very rare in TDCJ-ID. Usually, the staff is clued by experience,
and at such times activity--including volunteers--are limited. Do what an Officer tells you.
Whenever a
hostage situation results, do communicate with the other hostages as much as
possible; this will strengthen
everyone. Protect yourself, but do not
provoke or resist. Listen. Plan for safety. Listen and pay attention to the captor's plans. Stay calm.
Take deep breaths. Do not act
as a figure of authority!
Do
communicate with the captors. Allow a
bond to develop if possible. This will
be possible--not by your talking--but by your listening. The more the captor will talk to
you--unprovoked, the better.
When
possible, avoid helping the captors with anything. Do not arouse suspicions or hostility. Do not aggravate anger.
Do not threaten. Do not
interfere with the captor's plans or discussions. Do not offer suggestions. Do not show recognition if they are trying
to hid their identity with a mask. If
clothing is exchanged, do know that security is aware of this tactic.
If
negotiation breaks down and you believe an assault is forthcoming, try to get
into a corner or against the wall. If
activity begins, get on the floor and cover your head. Protect yourself, as in a fetal position.
If gas is
used, try to remain calm. Oftentimes a
response to gas breeds a fear that raises anxiety and brings more fear. Try to remain calm. Try not to breath deeply, but do breath. And try not to rub your eyes, for this will
increase irritation. Tears and sweat
attract more gas. A towel may delay the
effects; a wet towel will aggravate the
effects. Try not to fight the
effects; lower your head and try as
much as possible to relax.
Gas
immobilizes, expect this. And it will
immobilize everyone, including the captors.
The more you fight the affects of immobilization, the worse it will
seem. Expect severe discomfort
for awhile. Try to relax and
endure. By this time the situation is
almost under control. You are safe, and
you will recover.
Identify
yourself to security. But do not
resist being apprehended and cuffed.
Do know that
TDCJ-ID units are among the most organized and well-trained penal systems in
the world. Whenever a riot or hostage situation
evolves, the unit is fully mobilized and containment procedures are initiated
immediately. Response is immediate and
efficient.
See Crisis
Management.
Every
minister naturally keeps business confidential. That is expected and understood.
However, being a religious volunteer does not mean one is expected to
keep everything confidential without an understanding and a Respect for
security requirements. Anytime an
inmate threatens security as with suicide, danger to another inmate or staff,
or with escape--confidentiality comes second.
Otherwise, such a volunteer breaches the confidence placed in clearance.
Into the
confines of confidentiality comes the issue of discretion in consultation. The importance of a confidential relationship
needs no defending: the question comes
with the priority of one.
No inmate
should ever come to feel that his every word is subject to a broadcast. Do know:
one should never share confidential information. Nevertheless, a religious volunteer is
expected--indeed, entrusted to desire a healthy relationship above a
confidential relationship in a "penitentiary."
To digress
for a moment, this does not undercut the priority of a confidentiality. If you are committed to the individual,
regardless of his or her health--as in a marriage and some family codes (as in
the inmate code)--then you do breach the integrity of the relationship with an
unapproved consultation.
If you are
committed to a healthy "relationship" first--as in a
"mentor" program--then consultation with discretion becomes an asset
to the "relationship." When a
good relationship is established and a difficult issue arises, getting
permission (by either party) to share that issue is preferred. Regardless, in a good mentor program, it
should be understood by all parties that whatever is shared is subject to
consultation with the unit Chaplain or other qualified professional (whoever is
sharing).
Bear in mind,
in a prison one does comprise Integrity when "confidentiality" takes
absolute precedent over a healthy "relationship." Said in another way, you do not want to
become an inmate's ally against the system.
You want to become his/her ally in facing the world with Integrity and
Respect, as well as with all of the other virtues he/she will gain in a healthy
relationship with you.
PART ONE:
MINISTERING 9.
RIOT/HOSTAGE SITUATIONS
1.
MINISTRY: Meeting Needs 10. CONFIDENTIALITY
2.
MINISTRY: A Team Effort PART
TWO: CRISIS MANAGEMENT
3.
A SHORT COURSE
11. DIFFICULT ISSUES
4. CLEARANCE 12. CRISIS
MANAGEMENT
5.
STAFF RELATIONS
13. GRIEF WORK
7.
CONTRABAND
15. THE HELPING PROCESS
As an aid in
close relationships, the following is not meant to be comprehensive. Rather, they are sign posts on the road of
life, many of which most volunteers have encountered under different titles.
What is a
difficult issue? This is hard to
answer. Difficult issues are elusive
and will vary from person to person.
This underscores the value of a good mentor/volunteer program, for every
mentor/volunteer will for the most part bring some strengths that are uniquely
their own.
If one can
answer yes to any of the following questions, then one might consider
consultation regarding the issue involved or one might consider this a signal a
time for change in conversation (or changing matches). Are you afraid of your match or his
reactions? Did fear seem to grasp for
no particular reason? Did you feel
unusually tired or bored or distracted?
Did you seem out of control of your own emotions for a while, as though you
were overreacting or angry or defensive or worried? Did you find yourself with an unusual desire to take this inmate
home and tuck him, literally or figuratively?
Are you sexually attracted/distracted?
Do you seem in control most of the time?
Does your
match seem in control most of the time?
Can your match manipulate your emotions by a simple change in his/her
emotions, like quickly becoming offended or tearful? Do you feel bound, tied down, trapped? Do you feel afraid to say, "no," or to disagree? Do you feel the need to hide?
Be aware that
two sets of personalities are involved.
Getting side-tracked into deep psychological issues will not help the
Respect or Integrity of your relationship.
In other words, trying to figure out all of the problems is not nearly
as important and healthy as being a good friend with a solid faith--being a
mentor. Avoid those hard to control
areas of vulnerability. A good
relationship should "feel" somewhat free. By staying attuned to faith issues and to listening with an
honest and sincere heart, your faith and stability will itself help the inmate
deal with his/her issues of faith and stability. What your religion means to you will help him/her discern where
to go in his/her religion;
subsequently, religion will work her craft, and God will move.
It is far
better to stop dealing with a difficult issue outside of one's ability, than to
continue without consultation. And if
the issue itself is not crucial, your refusal to deal with that issue will
increase your Integrity and Respect in the maintenance of confidentiality. And in a certain sense such will free the
person involved to do their own internal work of faith.
Gerald
Caplan
divides the crisis state into four phases.
In phase one, a hazard is faced, and there follows a rise in anxiety and disorganization that
makes heavy demands on a person's regular coping skills and resources. Phase two involves a failure of these
regular coping mechanisms while the hazard continues. Phase three involves an increase in tension where additional
internal and external resources are mobilized.
In this phase, the problem "may abate in intensity, may be defined
in different ways, or certain goals may be given up as unattainable." If these mechanisms fail, phase four is
entered and major disorganization in the individual results.
Wilbur
Morley
lists four level of crisis intervention:
1) connecting a person with a
resource which would remove the hazard or lessen its intensity; 2) listening, non-threatening manner,
allowing person to speak in detail, and being non-judgmental; 3) involving a combination of crisis
understanding, support, and kinds of approaches for specific crises like
death; 4) involves all three plus a
knowledge of personality theory, psychodynamics and how the crisis is related
to the individual's long-term personality dynamics.
The Suicide
Prevention & Crisis Intervention Program, of the MHMR Services for the
Concho Valley, San Angelo, Texas, has some suggestions and lists four major
steps involved in crisis communication.
One should be relaxed and calm.
Pay close attention. Avoid
talking down to the person or take them flippantly. Avoid arguing, bribing, and threatening. Also avoid taking full responsibility or
fixing the whole problem for him or her.
Avoid questions denying the reality of the crisis: like, "everything will be all
right." Avoid debating. Be non-judgmental. Attempt to develop trust.
1. Making contact. Listen and attend carefully.
Get the facts and ask identifying questions. Identify an understanding of feelings. Check understanding.
Respond to the person by stating what you hear him saying and how you
think he might be feeling.
2. Discovering the source of distress. Restate or paraphrase feelings and their source. Ask of you are correct. Use open-ended questions. Find the precipitating event. What is different now, today. Nail down the "trigger" for the
stress: Is this the problem, why you
are here, or why you called. Yet avoid
"why" questions, because this forces justification. Is there more than one event causing stress. Encourage talk. How is the person viewing the stress--but do not ask: mental anguish, interpersonal (another
involved), physical? Detect if the
person has loss control (as with drugs) or loss of a dependency (as with a
death). See if it is a new situation
like a promotion involving a frightening challenge.
3. Discuss options. None? There are always
choices. Give some options. See if the person has a plan for suicide (the
more specific the plan, the greater the risk).
What do you want? What have you
tried? Keep the person talking. Avoid giving advice: this steal responsibility. If information is needed, give this. Help person to chose among options. Help empower. "What are you willing to do?" Remove source? Accept
situation? Do something else?
4. Making a plan of action. Institute a verbal contract.
Rehash the territory you have just covered. Discuss pros and cons of each option. Help the person decide on an option. What will be done? How
will it be done? When will it be done? "If things get bad again, will you call
so and so?"
Grief is the
name for the whole experience that a person has during a "loss." Grief is the name for the common process we
all go through during a loss.
Generally, we experience grief in every loss: the more significant the loss, the greater the grief. It should go without saying--a prisoner is
experiencing grief for many losses.
Grief has at least four elements or phases through which a person
travels during a period of time:
1. Shock &
Numbness Initial response Peaks holidays
2. Searching
& Yearning 2 weeks to
months
3.
Disorientation 6-7
months "Am I going
crazy"
4.
Reorganization or to 2
years Able to look
Adaptation
toward future
The Healthy
Process of "Good Grief" is pictured by the Four-County Comprehensive
Mental Health Center, Inc., in Logansport, Indiana, as a kind of
roller-coaster.
S D
H E RELEASE
O N v ^
C I v ^
K A v
EMOTIONAL
L v
RELEASE HOPE
^ HOPE
PROLONGED GUILT ^
SADNESS ^
ANGER ^
"CRAZINESS" ^
DESPAIR
The
American Cancer Society, Texas Division, Inc., shows grief coming after the initial
shock in swirls of three primary emotions:
anger, guilt, and depression.
Encouragement should given for the person to grieve in their own way,
working in and out of the several emotions.
Healing is slow and may last from 1-3 years. Some signs of healing will be a forgiveness of self and others, a
renewed self-esteem, more good days than bad, increased distance between waves
of grief, and finally incorporating this experience into one's life, rather
than fragmenting oneself by closing the door on painful memories.
Eugene
Allen,
a Chaplain and CPE Supervisor for the Baptist Memorial Hospital System in San
Antonio, Texas, presented a Hospice Grief Seminar in San Angelo on May 4,
1992. He pictured grief in six stages
of continuums, presenting themselves to the individual as dramas, with each
stage containing a polarization of emotional extremes.
1. Drama of shock: denial vs. panic
2. Drama of emotions: catharsis vs. depression
3. Drama of negotiation: bargaining vs. selling out
4. Drama of cognition: realistic hope vs. despair
5. Drama of commitment: acceptance vs. resignation
6. Drama of completion: fulfillment vs. forlornness
In the
process of helping a person work through their grief, he encourages helpers to
be present in empathy, get a significant other, encourage the expression of
feeling, avoid sedatives and stay with the pain (unless a they become a danger
to themselves or others), not do things for them they can do for themselves,
generalize and say things about normality in grief, avoid abstract religious
ideas for simple comfort (that denies the significance of loss), use
appropriate scripture and prayer, and caution about immediate decisions.
A crisis or
loss is often a circumstance causing major anxiety. Rollo May's The Meaning of Anxiety (Washington Square
Press: New York, 1977) is a classic and
set the pace for a secular and public understanding of anxiety. After a lengthy discussion in chapter 7,
"Synthesis of Theories of Anxiety," he gives his definition.
Anxiety is
the apprehension cued off by a threat to some value that the individual holds
essential to his existence as a personality.
The threat, thus, in anxiety is not
necessarily more intense than fear.
Rather, it attacks us on a deeper level. The threat must be to something in the "core" or
"essence" of the personality.
My self-esteem, my experience or myself as a person, my feeling of being
of worth--all these are imperfect descriptions of what is
threatened. . . . [what is] essential to his existence
. . . his security as a person . . . this security
pattern itself is threatened.
In the light
of this definition, May gives us chapter 11, "Methods of Dealing with
Anxiety," presented in summary below.
[As it cannot
be avoided, management focuses on] reducing the anxiety to normal levels, and
then to use this normal anxiety as stimulation to increase one's awareness,
vigilance, zest for living.
[There are two primary processes for
developing management of anxiety] One
is an expansion of awareness: the
person sees what value is threatened, and becomes aware of the conflicts
between his goals and how these conflicts developed. The second is re-education: the person restructures his goals, makes a choice of values
responsibly and realistically. . . . [We must be mindful that
these are] never achieved perfectly.
Courage
consists not of the absence of fear and anxiety but of the capacity to move
ahead even though one is afraid. . . .
A person is
subjectively prepared to confront unavoidable anxiety constructively when he is
convinced (consciously or unconsciously) that the values to be gained in moving
ahead are greater than those to be gained by escape. . . .
anxiety arises when the values the individual identifies with his existence are
threatened. Let us picture anxiety as
resulting from a conflict between the threat on the one hand and the values the
person identifies with his existence on the other.
In the long run, the confronting of
normal anxiety depends on what one regards as of value in himself and his
existence.
The system of value on the basis of which
we confront normal anxiety can be called, as Fromm does call it, our 'frame of
orientation and devotion.' From the
theological viewpoint, Paul Tillich expressed this valuing in his term,
'ultimate concern.'
[The question
towards resolution, therefore, becomes]
Which of these formulations of value will serve a given individual most
constructively as a basis for confronting anxiety? Which [formulation], in other words, will release the individual's
capacities and permit greater expansion in the development of his own powers as
well as enhancement of his relation with other human beings?
As religion
enters as mankind's most valued source of values, ministry in prison moves into
the tender depths of the soul. With
Integrity and Respect, we will not trample broken reeds. As a person is able to re-connect or connect
with a living Faith, is shown an honest Hope, and is able obtain a genuine
Love--so will they face their inner conflicts more sincerely. God will work, and religion will nurture
change of core values.
Gerard Egan,
in Exercises in Helping Skills, gives three stages with three
steps in each stage of the helping process that can be of immense value in a
long-term relationship.
STAGE
I: EXPLORING THE PRESENT SCENARIO
An inmate can
neither manage problem situations nor develop unused opportunities unless they
identify and understand them.
Exploration and clarification of problems and opportunities take place
in Stage I. This stage deals with the
current state of affairs, that is, the problem situations or unused
opportunities which prompt inmates to come for help.
1. Helping inmates tell their stories. They need to tell their stories.
Some do so easily, others with a great deal of difficulty. You need to develop a set of attitudes
and of communication skills that will enable you to help inmates reveal
problems in living and unused potential.
This means helping inmates find out what's going wrong and what's
going right in their lives. Successful
assessment helps inmates identify both problems and resources.
2. Helping inmates focus on significant
concerns. This means helping inmates identify
the particular concern or concerns they want to deal with and explore and
clarify these concerns. Effective
counselors help inmates work on high-leverage issues, that is issues
that will make a difference in inmates' lives.
They also help inmates spell out problem situations in terms of specific
experiences, behaviors, and feelings.
3. Helping inmates develop new perspectives. This means helping inmates manage blind spots, that is,
helping them see themselves, their concerns, and the context of their concerns
more objectively. This enables inmates
to see more clearly not only their problems and unused opportunities, but also
in ways in which they want their lives to be different.
STAGE
II: DEVELOPING A PREFERRED SCENARIO
Once inmates
understand either problem situations or opportunities for development more
clearly, they may need help in determining what they would like to see
different. They need to develop a
preferred scenario, that is, a picture of a better future. For instance, an inmate with poor
relationships with his cellie or his wife can be helped to picture the kinds of
relationships that are possible.
1. Constructing a new scenario. Since the current state of affairs is unacceptable, the inmate
needs to be helped to create a vision of a new state of affairs. In family counseling, the new scenario might
be, in generic terms, a better family.
Some of the possible elements of this better family could be greater
mutual Respect, fewer fights, more effectively managed conflicts, the
surrendering of grudges, the elimination of extramarital encounters, and so
forth. The new scenarios or scenario
elements constitute possible goals for the inmate.
2. Evaluating the new scenario. Goals, if they are to be translated into action, need to be
clear, specific, realistic, adequately related to the problem situation, in
keeping with the inmate's values, and capable of being accomplished within a
reasonable time frame. Many inmates
need help in establishing goals or outcomes with the characteristics.
3. Choosing goals and assuring commitment. Some inmates need help in making a final choice of goals and in
committing themselves to them. While
helpers are not responsible for their inmates' sense of commitment, they can
help them in their search for incentives for commitment.
STAGE
III: THE PREFERRED SCENARIO ON LINE
Ultimately,
inmates must act in order to manage their problems in living and develop unused
potential. The new scenario expressed
in specific and realistic goals indicate what the inmate wants to
achieve. But the inmate may need help
in determining how he or she is to achieve these goals.
1. Developing strategies for action. You can help inmates discover a variety of ways and means of
accomplishing their goals. Often
inmates fail to use their imagination; they
see only one way of accomplishing a goal.
2. Formulating a plan. Once inmates are helped to choose strategies that best fit
their style, resources, and environment, they need to assemble these strategies
into a plan. A plan indicates
precisely what the inmate is to do and when.
3. Action:
The implementation of the plan. Inmates often
need both support and challenge from helpers to implement plans. Counselors can also help inmates monitor
their progress.
A RELATIONSHIP APPROACH TO HELPING
Helping
usually does not take place in a step-by-step linear fashion. Effective helpers start wherever there is a
need. For instance, if a inmate needs
support and challenge to commit himself or herself to realistic goals that have
already been chosen, then the counselor tries to be helpful at this point. The nine steps of the helping model are ways
of being with inmates in their attempts to manage problems in living and
to develop unused potential. Needs
and not the logic of the helping model should determine your interactions with
them.
The staff at
the Gib Lewis Prison Unit.
Jerry Groom,
Chaplaincy Administrator, Texas Department of Criminal Justice; "Chapel of Hope Overview," former
Chaplain, Michael Unit, TDCJ-ID, Texas.
Captain
Dugger and Staff, Texas Department of Criminal Justice, Institutional Division,
Gatesville Training Academy, Texas, Class 93-09G Notes.
Alex Taylor,
Chaplain, Ellis I Unit, TDCJ-ID, Texas.
Emilio
Gonzalez, Chaplain, "Institute for Human Development," Central Unit,
TDCJ-ID, Texas.
Murray Batt,
Director, East Texas Criminal Justice Network Ministries, The Woodlands, Texas.
John
Morrison, Chairman, Chapel Life Ministry;
Mentor Coordinator for Lewis Unit, Woodville, Texas.
Rusty Hardin,
Mentor Coordinator for Central Unit, "One-on-One Program and Mentor
Handbook."
Glen S.
Goodman, Mentor Coordinator for Michael Unit, TDCJ-ID, "Mentor Orientation
Rules," East Texas Criminal Justice Network Ministry, Lufkin, Texas.
Michael Nash,
Dayton Prison Ministry, Dayton, Texas.
Fred
Richmond, Prison Fellowship Area Coordinator, "Prison Fellowship Volunteer
Training Manuals, Parts 1-4," The Woodlands, Texas.
Harold R.
Regier, Director, M-2 Sponsor's Handbook (Newton, KS: Offender/Victim Ministries, 1991).
Eugene Allen,
Chaplain and CPE Supervisor, Baptist Memorial Hospital System in San Antonio,
Texas, "Hospice Grief Seminar Notes" (San Angelo, Texas: May 4, 1992) .
"Ethical
Standards of the American Association for Counseling and Development,"
(Revised by AACD Governing Council, March 1988).
Suicide
Prevention & Crisis Intervention Program, MHMR Services for the Concho
Valley, San Angelo, Texas.
Four-County
Comprehensive Mental Health Center, Inc., Logansport, Indiana.
American
Cancer Society, Texas Division, Inc.
Wilbur E.
Morley, Pastoral Psychology, "Theory of Crisis Intervention"
(April, 1970).
Rollo May, The
Meaning of Anxiety (Washington Square Press: New York, 1977).
Gerard Egan, Exercises
in Helping Skills, (Monterey:
Brook/Cole Publishing, 1985).
David A.
Crenshaw, Bereavement: Counseling
the Grieving Throughout the Life Cycle (Continuum: New York, 1990).
Daniel J.
Bayse, Helping Hands: A Handbook for
Volunteers in Prisons and Jails (Laurel, MD: American Correctional Association, 1993).
H.S. Schiff, The
Bereaved Parent (Penguin Books: New
York, 1977).
PART ONE:
MINISTERING 9.
RIOT/HOSTAGE SITUATIONS
1.
MINISTRY: Meeting Needs 10. CONFIDENTIALITY
2.
MINISTRY: A Team Effort
PART
TWO: CRISIS MANAGEMENT
3.
A SHORT COURSE
11. DIFFICULT ISSUES
4.
CLEARANCE
12. CRISIS MANAGEMENT
5.
STAFF RELATIONS
13. GRIEF WORK
7.
CONTRABAND 15. THE HELPING
PROCESS