Reflecting on "A Supervision of Solidarity"/Réflexions Sur « Une Supervision De Solidarité »

Traditional ways of supervision often appear to privilege conversations related to problem, client, or counsellor. With serious intent, supervisor and supervisee seek to discern the best thing to for Focusing on to do is particularly heightened when violence and forms of trauma are at centre of supervision conversation. Reflecting on my own past supervision experiences where clients living in margins or living alongside trauma were focus, I recall sense of urgency that systematically set in. Buttressed by belief that therapeutic resides in figuring out what, intention behind urgency often pointed to ethics - a desire to help and, above all, no harm. Yet when I think of Supervision of Solidarity, I am reminded that is helpful to clients may be sometimes less about identifying an immediate solution to what, and instead more about counsellors positioning with respect to what. I am curious about inner workings of Supervision of idarity in discerning ways participants involved in a client's care can ad together amidst spiritual pain, using community as foundation from which a meaningful positioning toward what can emerge.That a therapists spiritual pain in response to work witli a client can indicate a departure from preferred ethics is intriguing, I derive solace from refraining wonderings about my own usefulness to clients, welcoming an opportunity to revisit my ethics rather than putting my competency into question. When I find myself wondering about usefulness, might it signify that I have departed from a place of ethic that honours that particular client? Might 1 be clinging too strongly to a misguided or a ethic? or perhaps my preferred ethics have slowly eroded over time. Regardless, it is time to pause for reflection.When I think of ethics, 1 think of how that implies an ethics that is fluid rather than static - changing and adaptive from community to community, context to context, circumstance to circumstance. Beneficence may look different depending on environment, stakeholders involved, and cultural and systemic traditions in which a client's needs are embedded. The fluidity and context-dependence implied in centring ethics (and revealable through Supervision of solidarity) leave me wondering how this compares to individual therapists engaging with their professions established, static code or ethics or standards of practice. Centring etiiics appear to foreground trie idiograpnic over trie nomotnetic, relative over universal, where solutions to struggles that are contextbound reside relationaUy between people rather than within people. Drawing from recent social-cons tructivist approaches to ethical decision-making (C/ottone, 2001; Leiir & Sumaran, 2004), 1 see Supervision of Solidarity as an opportunity to reveal and clarity a socially constructed etiiics through, relationship that puts at forefront varying needs of clients with reference to contexts of power.I am curious about origins of raging against machine, I perceive Don's initial stance on rage as righteousness emerging from his spiritual pain. By visiting righteousness through Supervision of Solidarity, Don further recognizes that of his pain overshadows of his client. 1 imagine a of sorts when I think of Don's repositioning, letting go of displaced power in hopes of foreground ine client's, Raging wirh becomes mantra, rather than raging for.1 also find myself thinking that rage would be a natural response to a perception that others (in this example, workers in education and children's aid systems) involved in care of mutual clients might act in ways that are disempowering to those clients. The pendulum swings further: During solidarity supervision process, perceived difference from other transforms into a recognition of Don's departure from his preferred ethics as a similarity to other is gradually unveiled. …

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