RUNNING HEAD: M3A2: Fences and Bridges - 1 -

         

M3A2: Fences and Bridges 

Dennel B. Tyon 

Argosy University Online 

TH7101:  Professional Development in PCC 

Instructor: Dr. Thomas Vail 

November 17, 2016 

 

Fences and Bridges - 2 -

Boundary markers, in general, allow us to know to what extend we can do

something, particularly with regard to relationships with other people. Staying within the

realm of ‘marked’ boundaries allows us to avoid offending others, crossing an ethical

barrier, or unrightfully intruding into others’ business, for the most part. However, it is

important to keep in mind that these types of boundaries are somewhat fluid; they are

relative to each specific circumstance within each situation.

The ACA Code of Ethics encourages dual relationships, so long as they foster

healthy and therapeutic interactions between client and counselor (Robinson-Wood,

2009, p. 219). One example of how boundary markers make us feel good or bad about

ourselves might be a person who has difficulty telling others ‘no’… she agrees to help

with whatever anyone else needs her to help with because she doesn’t want to make them

feel bad by refusing; it sort of makes her feel good to help, but at the same time, it makes

her feel used – no one else is ever there to help her when she needs help – so, she finally

learns how to stand up for herself, telling them that she simply cannot accommodate their

request. The power she gains is almost indescribable, as she establishes this most

important boundary, which is a part of self-respect. Finding your own voice, this author

says, is empowering; she quotes Dulany (1990) who said, “In order to speak, we must

know what we want to say; in order to be heard, we must dare to speak” (p. 285).

The basic foundation of social capital is that ‘relationships matter’ because they

bring us a sense of belonging, experience in social networking, and the variables of trust

and tolerance can bring huge benefits to people (Infed, n/d). A wide range of evidence

now shows that communities, where there is a good amount of social capital, usually

benefit from lower crime rates, better overall health of individuals, higher academic

Fences and Bridges - 3 -

achievements, and stronger economic growth (Infed, n/d). Three definitions are given by

this source for ‘social capital’ for the sake of clarity: Bourdieu speaks of the “actual or

potential resources…linked to… more or less institutionalized relationships of mutual

acquaintance and recognition” (1983), so, basically, the stuff that people have and the

social functions and relationships that allow them all to utilize that stuff; Coleman defines

it by its function, saying that it is made up of a number of differing entities that have

“some aspect of a social structure, and…facilitate certain actions of individuals who are

within the structure” (1994); while Putnam puts more emphasis on the connections

amongst individuals.

Putnam focused on the social networks we build and the “norms of reciprocity

and trustworthiness that arise from them” (Infed, n/d). Putnam briefly discusses the idea

of ‘civic virtue’ and notes that social capital goes beyond civic virtue, stressing that it is

most influential when it is embedded in a dense “network of reciprocal social relations”

(n/d). In other words, a small society that is cut off from most everyone else, regardless

of how virtuous its inhabitants may be cannot necessarily be ‘rich’ in social capital (n/d).

In 1999 The World Bank made a statement that social capital isn’t just the total

sum of people, relationships, and institutions underpinning our society, “it is the glue that

holds them together” (n/d).

Spiritual capital is a term that refers to the quantifying of spiritual inspiration

and/or practice to groups, individuals and society, in general. Similar to other forms of

capital; material, intellectual or social, spiritual capital represents the value of “personal,

social or cultural beliefs and meanings that stimulate creativity, encourage moral

Fences and Bridges - 4 -

behaviour and motivate individuals… often connected to the related concept of spiritual

intelligence” (Spiritual Capital Foundation, 2011-2014).

New developments in the area of spiritual capital, like Higher Purpose Thinking

and Cultural Transformation Tools are changing the way that businesses do business…

“leading to new and exciting ideas and projects for the development of greater purpose

and meaning in the workplace” (2011-2014). I think it would be easier to compare these

two concepts, rather than to contrast them, as they are both working toward the

improvement of relationships and our society as a whole. Utilizing our resources in the

best possible manner, to help as many people as possible, and fostering an atmosphere of

fellowship and spiritual support in the process; what a concept. This is the idea I have

had my whole life long, which I will be bringing to life through my Spiritual Wellness

and Mental Health Fitness Sanctuary and the community, which will develop around it.

The implication of social capital on religious groups, one would think, would be

beneficial; encouraging individuals to support one another, supporting the sharing of

resources and labor, etc. Whereas, spiritual capital, I suppose, on the other hand, could

be detrimental to some organized religions as people begin to realize that you don’t have

to ‘belong’ to a certain faith or denomination –or church- in order to receive that spiritual

support and inspiration that used to only be available in those venues. The Spiritual

Capital Foundation defines spirituality practically and “very much of this world… [as] a

commitment to ethics, diversity, social responsibility and the environment… [and] a

practical commitment to living for a higher purpose and conducting one’s life and work

in concert with this value” (2011-2014).

Fences and Bridges - 5 -

Reference:  Argosy. (2016). Spiritual & Religious Issues in Counseling, Modules 1-2, Lecture Notes,

Argosy University Online.

Infed. (n/d). [website] YMCA George Williams College, hosted by Memset Dedicated

Servers. Retrieved from: http://infed.org/mobi/social-capital/

Robinson-Wood, T.L. (2009). The convergence of race, ethnicity, and gender: Multiple

identities in counseling, 3rd Edition, Northeastern University, Pearson Education,

Inc., Upper Saddle River, New Jersey, 07458. ISBN-13: 978-0-13-233716-8

Spiritual Capital Foundation, (2011-2014). Spiritual Capital Foundation [website],

England and Wales, Company Number 7702617. Retrieved from:

http://www.spiritual-capital.org/what-is-spiritual-capital-2/