Anti-Oppressive Practice - Youth Workin' It

Q: What is the Thompson PCS Model and why does it matter for me?

A: Please see this excerpt below from some of my MA coursework for an explanation of Thompson’s PCS Model. If you’d like any bibliographical information, please contact us.

“Thompson’s (2006) Personal, Cultural and Structural analysis (‘PCS Model’) does an excellent job of explaining how power relationships are expressed between individuals, groups and through the wider societal context and highlights the layered effect of oppression.

Levels of the Thompson PCS Model (Thompson 2006)

The “Personal or Psychological level” is where individuals form and express personal beliefs and values. This includes “practice, individual workers interacting with individual clients and prejudice.” (Thompson 2006:27) The ideals at this level are based mainly on personal experiences.

The level at which “social norms” are expressed through “consensus” and “conformity” is the “Cultural level.” (Thompson 2006:27) It is at this level where stereotypes are created, etiquette and manners are expressed based on social expectations and other forms of behaviors and belief systems are reinforced. It is at this level where “taken-for-granted assumptions or ‘unwritten rules’” are processed. (Thompson 2006:27)

There is also a societal level which is the “Structural level.” This is where systemic discrimination is created and “institutionalized” through social policy. (Thompson 2006:28) It is also at this level that the media operates and affects the wider conscience of the nation.

The PCS Model shows how each level of society interacts with the other. The power relationships do not exist independent of one another, but are actually interconnected. Personal beliefs when felt collectively create a cultural sense of what is acceptable. Meanwhile, cultural ‘norms’ then affect the personal experiences and thought processes of the next generation being raised within the community. Cultural norms begin to be identified by policy makers and social policy and laws begin to reflect cultural values and beliefs, regardless of their accuracy. As laws change and people become more controlled by the State and its policy makers, it is seen as acceptable to express cultural views, which may discriminate or oppress others. This, in turn, causes individuals to become more oppressed or powerful based on the current governing system and laws.”

The PCS Model is important to understand as it explains how personal beliefs, cultural norms and structural institutions all contribute to oppression within society.

Last week’s post identified what oppression is and how you can work in an anti-oppressive way within your organization. By having a clear understanding of anti-oppressive practice and the PCS Model, you can more fully identify and combat oppressive structures in your organization, community and personal practice – particularly with how it relates to the youth you work with and the ageism they may be experiencing.

Question: How does understanding the relationships between the Personal, Cultural and Structural levels of oppression help you in your youth work practice? We’d love to hear about your experience with the Thompson PCS model in the comments below.

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Q: I’ve heard about something called ‘anti-oppressive practice’ – what exactly is that?

A: Simply put, anti-oppressive practice in youth work is working in a way with young people that actively fights oppression that they may be experiencing through ageism, racism, sexism or other forms of discrimination.

However, it goes beyond simply ‘not discriminating’. It includes action. You, as a practitioner, have to see the forms of discrimination firstly that your youth might be experiencing, and then you have to actually do something to challenge and change the rules, laws and other systems that may be causing the discrimination to be ongoing and a genuine barrier to advancement in the lives of your youth.

Below is an excerpt from the final assignment of the Anti-Oppressive Practice module I took during my MA in Youth Work and Community Development. If you’d like any of the bibliographical information please contact us.

Members of society experience unfair discrimination every day. Sexism, racism, and disabilitism to name just a few. What is the difference between being discriminated against, and being oppressed? Oppression is internalized, making it deeper and more systemic. According to Friere, oppression is the “dehumanization” of people, or at the very least stopping them from fully realizing their full “humanization,” or “vocation” in life. He goes on to say that “[humanization] is thwarted by injustice, exploitation, oppression and the violence of the oppressors.” (1999:25-26) My understanding is that oppression is using the perceived or actual power within a relationship to maintain control over a person, the situation or circumstances. One is actively encouraging the superiority of some to the detriment of others, working to maintain this level of power in the relationship, as the status quo.

“Youth work confronts Socrates’ question, ‘How should one live?’ which is both singular and plural in the sense that it asks, ‘How should I live?’ as well as, ‘How should anyone live?”

Williams 1993 in Young 2006:3

As a youth worker, I agree with Williams. My responsibility is to help young people participate in “moral philosophizing” (Young 2006:3) about the world around them. This is achieved through discussion and dialogue with people. Friere argues that you can’t have good praxis without “the word…within [which] we find… reflection and action.” If one doesn’t express their ideas through action, “the word is changed to idle chatter [or] verbalism”, but if action is committed without reflection “the word is converted to activism…action for action’s sake,” which “makes dialogue impossible.” (1999: 68-69) Therefore, I must be a worker of words, action and reflection to truly help young people achieve their full role in society.

As a reflective practitioner I feel I must ask Socrates’ question “How should one live?” and transform my practice with the answer. This requires recognizing oppression in all its forms, understanding power relationships between people, empowering the powerless, speaking and acting on behalf of the voiceless and challenging system forms of oppression. I must go beyond discrimination – the outward symptoms expressed in society – and challenge the root of oppression on all levels.

Next week, we’ll continue this topic by exploring Thompson’s PCS (Personal, Cultural and Structural) model for analyzing power relationships and helping you recognize possible areas where your youth might be experiencing oppression.

Question: How would you answer the question “What is anti-oppressive practice?” Would you add or take anything away from what’s been written above? We’d love to hear your thoughts in the comments below.

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What Is The Thompson PCS Model?

What Is Anti-Oppressive Practice?