The Community Story tool recognizes that a community consists of many different groups of people with different interests, needs and experiences. One way to think about these different groups is to think about the life cycle:

Part Two: The Community Story Framework Tool

The following section contains guiding questions for each of the ten theme areas covered by the Community Story Process:

The following four general questions are designed to help you think more deeply about the theme:

The following four general questions are designed to help you think more deeply about the theme:

Families are made up of many relationships. The relationship between husband and wife, parents and children, brothers and sisters, children and grandparents, cousins, uncles, aunties, nephews, nieces ... all of them make up the web of relationships that make up our immediate and extended families.

In many cultures, the family is the primary political and economic, as well as social and cultural grouping. It is impossible to effectively become healthy people and to build healthy communities unless we have healthy families.
 
 

The following four general questions are designed to help you think more deeply about the theme:

Something to think about: Based on how most societies have lived and prospered in the past, true economic development is based on harvesting from the earth, manufacturing (i.e. making things), providing services others need, and cooperating and trading with neighbors.

Consider this: true economic development is paid for (powered or driven) by hard work and healthy economic relationships with the earth and other people.
 
 

The following four general questions are designed to help you think more deeply about the theme:

The Present and the Past

Something to think about: This area refers to the general pattern of life by which people live. It includes their sense of identity, their customs, beliefs, values, morals, ideals, ceremonies and spiritual practices, as well as their traditional language, ways of knowing, technologies, arts, crafts and sciences.

We refer to "culture" and "spirituality" within development mostly to talk about the "software" of development, i.e. the guiding principles and the vision which call us to a possible and desirable future, and which shape how we go about the processes of change.

For many peoples, conflict between the dominant culture (European capitalism, materialism and commercialism) and indigenous or "traditional" cultural ways is an important part of the struggle for health and balance.

When we talk about "spirituality" we're not talking about any particular religion. Rather, we are talking about our human capacity to know and love the Creator, and to choose ways of living that are life-promoting and life-enhancing. We talk about spirituality together with culture because spirit animates the heart of all living culture, and because, without spirit, cultures, like individuals, become dead things, unable to grow and change.
 
 

The following four general questions are designed to help you think more deeply about the theme:

The Present and the Past

The Present and the Past

1. What is the current political reality we live with: inside our communities? between ourselves and outsiders? in the world?

2. How is the current political reality affecting the human and community development of our people?

3. What is the quality of ordinary people's participation in shaping the worlds within which we must live?

· Who has the power inside our communities?

· Who decides about money and important things?

· Does everyone have a meaningful voice in shaping decisions that affect them? Who does not?

· Are some people prevented from influencing what is agreed upon and decided?

· To what extent do the people being "helped" or "served" by programs get asked to help design, implement and evaluate those programs?

· To what extent do people control the processes of development in their own communities?

4. What was our political life like in the past? What can we learn from that past?

5. Are there tensions between the culture of the community and the culture of government systems and programs? Explain.
 
 

The Future

6. What would a truly healthy community be like politically? (list its features)

7. What will have to change in order to bring about this politically healthy future?

· Personal level (i.e. personal growth)?

· Interpersonal level (i.e. the quality of our relationships)?

· Organizational level (i.e. what the government and agencies do)?

· Community level (i.e. how the community inter-relates and organizes itself and how it relates to the outside world)?

8. What parts of the changes needed can/must the community do on their own with little or no help from the outside? What actions are needed?

9. What sorts of help are required from outside the community to support the processes of making the changes that are needed?

10. What sorts of learning are needed? Who needs to learn?

Goals

11. What are the main goals to be achieved in the next seven years in order to create a politically healthy future?
 

Social Life

The following four general questions are designed to help you think more deeply about the theme:

Introduction

Traditionally, women played a very important role in (any people) communities and women still have a vital role to play in building a healthy future for the people. Currently, however, there are some concerns and issues which are making it difficult for women to live up to that role. Although some very positive things are happening and some strong women's leaders are making a big contribution to community life, the community of (anyplace) also faces some challenges which need to be overcome. The following section describes some of these challenges. It also suggests a simple plan for working with those challenges in a positive way which will improve the quality of life for women and their families.

The Present Situation

The participants of the August, 1995 Community Story workshop in (anyplace) identified six major themes which can be used to describe the present situation for women in that community. These themes summarize what the participants felt were the major needs and issues facing women. They felt that these concerns and issues needed to be described so that they could be worked on in a united way. The workshop participants also identified some resources and assets which already exist in the community and which can be built on to improve the situation for women and their families.

1.2 More women drink than before, especially young women. It is hard to find a young women who hasn't partied a lot. Life is shorter. If you are over twenty-seven years old, you've lived a full life.

1.3 Women also need opportunities to learn--to gain new information and skills in a supportive environment. One important area in which learning needs to occur is gender issues. How to build healthy relationships with men and how to handle situations in which men are behaving in ways which are not acceptable are some of the important issues in this regard.

1.4 A women's support network can also be effective in helping women assume more political, economic and social influence in the community because it will help them gain a greater level of unity. It can also help women find ways to take care of special needs like the lack of appropriate child care in the community.

1.5 A women's support network could take the form of support groups, women's societies and women's shelters. These opportunities need to be open to all women, regardless of age, cultural background or life circumstances.

2.2 In many instances these women are living in poverty. They are either unemployed or are spending a high proportion of their income on child care costs. Many of these women have low levels of education and little or no training which will assist them to find employment. Few training opportunities exist and there are many obstacles which make it difficult for young mothers to go to school. Each year the programs which do exist are short of materials and resources for the students.

2.3 As a result of these circumstances, many women in (anyplace), especially young mothers, suffer from low self esteem and are involved with alcohol and/or other drugs. They have not received training in parenting skills. Presently there is very little support and assistance for these women.

3.2 Elderly women have often experienced drastic changes in their lifetime as well as suffered the loss of family and friends. They may not have received much assistance in dealing with the psychological and mental effects of loss and change.

4.2 With low levels of training, education and employment, women are finding it hard to meet their own basic health needs and those of their families. They may not be able to afford the cost of other important expenses (such as the fees for school field trips or recreation). The welfare system has become a type of trap for those women without family support or without employment which leaves them feeling helpless and unproductive. Even those women with jobs are often poor, since they do not have the skills or opportunities to work in jobs which pay more than the minimum wage.

4.3 Poverty creates tremendous stress for women. They are under pressure to get work and to find affordable, good quality daycare for their children. They have a twenty-four hour a day, lifetime job of raising their children and now they also need to work to financially support the family.

5.2 High levels of substance abuse exist, both among women and among their family members. Related health problems for women include depression and sexually transmitted diseases (STDs). As well, some children in the community have been affected by the mother drinking during pregnancy (FAS and FAE).

6.2 As a result some women are suffering from low self esteem and a poor self image. This can be reflected in the lack of care and dignity in the way they present themselves in public. Some young women are morally more loose than in the past and this makes it difficult to respect them.

6.3 As well, much of the traditional knowledge and skills used by women to play their very valuable role in their families and communities is being forgotten. This is making it difficult for women to effectively support each other or to work out their role in family and community life. Without a strong foundation from the past to build on, they are having trouble finding a clear sense of purpose and direction for the present and the future. Women in (anyplace) need to reclaim their traditional cultural knowledge and to use it to build a healthy future.

8.2 The community of (anyplace) also has some professional resources (such as social service agencies) which have a mandate to serve the needs of women and their families. The Peacemakers Program is another very valuable resource for building and maintaining family unity and for strengthening the partnership between women and men in family and community life.

What Can be Learned from the Past in Order to Build a More Healthy Future

9.1) The participants at the (anyplace) Community Story workshop felt that in the past women played the most important role in that group's history. They had a

strong and valued role in their families and community.

9.2) Among the (any people), society was somewhat matriarchal. In a sense, women were considered the fire, the head of the household. When a woman got married, the man came to her household. In terms of an economic role in the family, women had a strong role in terms of taking care of the sheep, shearing and dying the wool and doing the weaving.

9.3) When girls were growing up, the whole family took an active role in their upbringing. The grandparents were the authority and aunts and uncles were the disciplinarians. Parents didn't really set the rules. Girls and young women were educated and counseled about their roles. They had strong role models.

9.4 Marriages were arranged and women were taught to stay with their husbands. People lived in bands and the way of life was nomadic. Because of intermarriage, there was a mingling between the bands.

9.5 In the past, abuse occurred in some families. There was, however, a process to deal with this problem. Family representatives and witnesses came together to talk about what had happened and to help the family restore harmony.

9.6 After (a particular event in this community's history), a lot of things fell apart. Traditional codes and beliefs were oral and a lot of them were lost at that time. There are still pockets of (any people) elders who know the codes, but now you have to go "underground" to find the sacred, historical code of the people.

What Life would be Like in a Healthy Future

10.1 In a healthy future, both men and women would take more responsibility for their lives. They would be guided by strong moral values.

10.2 In order to be strong, women would take good care of themselves and develop a healthy, positive self esteem. They would use traditional spiritual practices in the morning and any time during the day to meditate and to help them become psychologically strong and self-reflective people. They would also combine traditional methods with alternative health practitioners (such as chiropractors) to stay healthy physically. They would control their drinking.

10.3 In a healthy community, women would be much more involved in all aspects of social, economic, political and cultural life. They would become better informed and participate actively in Chapter meetings. They would also be much more involved in all departments and agencies to insure that they meet the real needs of all women and their families. Women need to help the agencies become better organized and to make presentations at the Chapter House to help the Chapters get the training they need and to make decisions based on social needs (such as the youth).

10.4 In a positive future, the sovereignty of the (any people) people would be stronger. The education system would be governed by the reservation. Both grandparents and men would be involved in child care facilities to help give the children a balanced, healthy and culturally strong start in life. The Chapters would use the media (e.g. radio and television) to educate the people in issues which promote human and community development and to communicate important information and news.

10.5 Women would have a strong support and self-help system. They would have a women's center in which they could gather to talk about the issues which affect them and participate in self-help groups. The center would be in a good location (not remote) and would offer on-going (continuous) programs and help. Women's activities and meetings would be open to all women and the remote, rural women would be given special encouragement and help to be involved. A key person would be invited to help the women get organized through an initial meeting. Follow-up meetings would be held to make sure that the momentum isn't lost.

10.6 In a healthy (anyplace), whole families would be much more involved in raising the children. Families would have opportunities to learn how to be stronger. People would understand that it takes sacrifice to make a change. Parents would understand that programs designed to help children and families are not "free." They must invest their time and energy in them in order to make them successful.

First Steps Which Need to be Taken

The participants of the (anyplace) Community Story workshop and the women's meeting which was held on Wednesday evening agreed that the following steps need to be taken in order for the situation for women to improve and for women's and family life programs to be effective.

11.2 Women need to learn how to organize and to establish a foundation of unity. The barriers between working and professional women and those who are dependent on welfare or other types of financial assistance need to be overcome.

12.2 This session would have three purposes:

13.2 The groups could also offer some basic skills training (e.g. in self-care strategies, in parenting skills, or in crafts). Over time the groups could also evolve into taking more direct social action or to taking on economic development ventures. The primary emphasis of these small groups, however, would remain the personal development and healing of the participants as well as the establishment of a strong sense of sisterhood and support among women.

13.3 If appropriate, these support groups could evolve into women's societies which would participate in activities and be governed by a code of ethics similar to the ones which existed in the past.

13.4 Special efforts need to be made to reach out to the most needy, isolated women. This can be done through the service providers who have contact with them, through personal invitation, through the media, and through notices in stores, the post office and the schools.

Reservation, some specific women's programs are needed. An example of this type of program could be parenting skills training for young girls or a transportation service for elderly women. The nature of these programs should arise out of participatory consultation through the women's support groups and activities described above.

15.2 A women's resource center would be an ideal focal point for these types of activities as well as a place where resource materials could be collected and distributed. A women's resource center could also serve as a location for experimental economic development projects designed to help women find ways to earn an income without putting too much pressure on themselves and their families.

Summary Chart of the Gifts of the Four Directions

East
light
beginnings
renewal
innocence
guilelessness
spontaneity
joy
capacity to believe in the unseen
warmth of spirit
purity
trust
hope
uncritical acceptance of others
love that doesn't question others and doesn't know itself
courage
truthfulness
birth
rebirth
childhood
illumination
guidance
leadership
beautiful speech
vulnerability
ability to see clearly through complex situations
watching over others
guiding others
seeing situations in perspective
hope for the people
trust in your own vision
ability to focus attention on present time tasks
concentration
devotion to the service of others

South
youth
fullness
summer
the heart
generosity
sensitivity to the feelings of others
loyalty
noble passions
love (of one person for another)
balanced development of the physical body
physical discipline
control of appetites
determination
goal setting
training senses such as sight, hearing, taste
musical development
gracefulness
appreciation of the arts
passionate involvement in the world
idealism
emotional attraction to good and repulsion from bad
compassion
kindness
anger at injustice
repulsion by senseless violence
ability to set aside strong feelings in order to serve others
ability to express joy and good feelings
ability to express hurt and other bad feelings

West

darkness
the unknown
going within
dreams
deep inner thoughts
testing of the will
perseverance
consolidating of personal power
management of power
spiritual insight
daily prayer
meditation
fasting
reflection
contemplation
silence
being alone with one's self
respect for elders
sacrifice
humility
respect for the spiritual struggles of others
respect for others' beliefs
vision (a sense of possibilities and potentialities
clear self-knowledge
ceremony
commitment to struggle to assist the development of the people
commitment to universal life values and a high moral code
commitment to the path of personal development
love for the Creator
awareness of our spiritual nature

North
elders
wisdom
thinking
analyzing
understanding
speculating
calculation
prediction
organizing
categorizing
discriminating
criticizing
problem solving
imagining
interpreting
integrating all intellectual capacities
completion
lessons of things that end
detachment
freedom from fear
capacity to finish what we begin
freedom from hate
freedom from love
freedom from knowledge
seeing how all things fit together
insight
intuition made conscious
sense of how to live a balanced life
capacity to dwell in the center of things, to see and take the middle way
moderation
justice

Reprinted from The Sacred Tree (Four Worlds Development Press, Lethbridge, Alberta, Canada, 1984.
 

Healing and Development Processes must be Rooted in the Culture of the People

There are several obvious barriers to a culturally based approach to development.

Passive Participation

Participation in information giving

Participation by Consultation

Participation for material incentives

Functional Participation

          Self-Mobilization

People participate by being told what is going to happen or has already happened. It is a unilateral announcement by an administration or project management without listening to people's responses.

People participate by answering questions posed by extractive researchers using questionnaire surveys or similar approaches. People do not have the opportunity to influence proceedings.

People participate by being consulted, and external agents listen to views. This process does not concede any share in decision-making and professionals are under no obligation to take on board people's views.

People participate by providing resources, for example, labour, in return for food, cash or other material incentives. It is very common to see this called participation, yet people have no stake in prolonging activities when the incentives end.

People participate by forming groups to meet predetermined objectives related to the project. These institutions tend to be dependent on external initiators and facilitators, but many become self-reliant.

People participate in joint analysis, which leads to action plans and the formation of new local institutions or the strengthening of existing ones. These groups take control over local decisions, and so people have a stake in maintaining structures and practices.

People participate by taking initiatives independent of external institutions to change systems. They develop contracts with external institutions for resources and technical advice they need, but retain control over how resources are used.

Obstacles and Barriers to Participation

We have identified four categories of obstacles that block or undermine people's meaningful and effective participation in community development:

In many countries, the federal or provincial governments control the flow of money, technical assistance and even information related to development. Our research has shown that this pattern is also a reality of life in some Canadian Aboriginal communities. In all of these cases it is politicians and bureaucrats in power who are deciding for communities what kinds of development-related resources will be allowed to "trickle down" to communities.

At the local level, many community development projects are organized in ways that ominously echo the trickle down, outside-in power arrangements between developing countries and their investors. Projects that receive outside funding, or are set up by helping agencies, are very often aimed at getting the community on-board with the funding agency's agenda for the community (health promotion, local employment initiatives, etc.). Furthermore, the way projects are organized often tends to concentrate decision making, power and control over project energy and resources in a few hands (board members, staff and allied professionals).

The net result of this structure is that the people whose lives are supposed to be improved by the project are not involved at the heart of the enterprise. At best, they are called in to add on to what the project leaders have already set up. At worst, they are only passive recipients of whatever action and benefits may flow from the project. But since their thinking, their learning and their action are not at the centre of such projects (often not even at the edges), we conclude that this kind of community development project is a counterfeit. Worse, it goes by the name of development, even though most community people know very well that those benefiting most from the project are those who control it. As a result, the real community becomes cynical about community development. "We tried that," they will say. "It didn't work." And so the community is inoculated against participating in future development efforts.

If professionals are able to convey a heartfelt respect for and belief in the people they serve, most community people will feel empowered and more able to do things for themselves in their presence. If, on the other hand, professionals act as if they believe that only they (the experts) can really understand what needs to be done, and only they have the needed knowledge, skills and resources to solve the community's problems, then many community people will feel disempowered (i.e. less than able, weakened) as a result of association with them. The latter kind of professional is unfortunately the norm.

What this type of person tends to create in community development processes is a dependency on outside experts and resources. Dependency thinking is a major barrier to participation in community healing and development.

A sure sign of dependency thinking is when community members view the staff of a local project as the ones getting paid to solve the problem. When development becomes "their job" instead of "our responsibility," participation is effectively blocked from within.

The seductive pull of being put in the position of the expert, the fixer, and the one who knows, needs to be firmly resisted. Addiction to one's expert or professional status must be replaced by assuming the servant leadership role. In development work, servant leadership calls practitioners to leadership from behind, to working with rather than for people, and to facilitating their learning and their struggle to transform their lives and their world.

Robert Chambers (1983) identified the "deprivation trap" of the poorest and most marginalized in any society. This analysis makes it very clear that participation in community meetings and other development activities is simply beyond the means of many of the poorest. People who live on the edge -- whether that edge is strictly material in nature or psycho-social (i.e. consisting of pervasive feelings of being trapped, isolated, unsupported or incapable) -- require a special measure of support if they are to be able to participate in community development activities.

The Deprivation Trap

This is another way to look at the internal barriers to participation. Many people are caught in what Robert Chambers (1983) has called the "deprivation trap," consisting of five interdependent dimensions:

Top-Down or Bottom-Up?

In an international gathering on community healing held on the Blood Reservation in Alberta Canada in 1986, a discussion emerged over what seemed to be two competing insights. One group argued that for communities to progress, leadership is a key factor. This group pointed out that the traditional role of tribal leader was to help the people to acquire a vision of what was needed, and of where the people’s journey must take them, as well as to organize the energy and resources of the people behind the community’s goals.

The other group argued that real power for healing and development comes from within, and that therefore what was needed was a "bottom-up" process of engaging the hearts, minds and energy of the people. Not leadership from the top-down, they argued, but empowerment from within, from the grassroots.

After listening for a respectful time, one old man rose and asked, "Where did you ever learn that such important questions could be understood with an "either-or" way of thinking? Both are true. Our people need to empowered from within, and they need our leaders to lead the way on the road to healing."

We share this as a conclusion to our discussion on participation to underscore the fact that people’s participation and empowerment are not the opposite, but rather the outcome of healthy leadership.

Morals and Ethics

It is especially important for leaders to adhere to clear moral and ethical values and principles if they want to facilitate human and community development processes. The following eighteen capabilities were identified as those which characterize leaders with high moral integrity by the Teacher Education Program of Nur University, Santa Cruz, Bolivia.

• The Community Campus Model
• The Human and Community Development Leadership Program

The Concept

There is an urgent need for communities and professionals to learn how to work effectively as partners in designing and implementing community-based solutions to the social and economic challenges we are facing. This learning needs to be practical, low cost, tailored to specific situations, and geared to action.

The Community Campus idea describes how to set up such a program anywhere. The essence of the concept is this: a Community Campus is a learning cooperative consisting of community volunteers and agency professionals, and dedicated to a process of mutual learning and action for community improvement. The basic idea can be summarized in the following points.

1. A local Community Campus consists of clusters of learners who agree to learn and work together for human betterment. Learners include community agencies and helping professionals who work with the community. The community Campus is really a kind of learning cooperative.
1. The Community Campus is rooted in a real community and learning is focussed on promoting the well-being of that particular community.
1. The Campus is not a building. It is a human network that has its roots in the work of human and community betterment. It is completely portable and adaptable to a wide range of learning needs (social, economic, political, organizational, professional, personal, etc.).
1. The learning agenda and curriculum is developed by the members of the Community Campus cooperative in partnership with whatever resources they decide to bring in to help them.
1. The processes of learning are linked to program action. On-going implementation challenges become grist for the learning mill and are integrated into the curriculum through group discussions and through special sessions prepared by facilitators aimed at helping participants research and learn their way through the challenge (using a participatory action research approach).
1. Program can be non-formal or fully accredited, depending on the wishes of participants.
1. Learning topics can cover a wide range of issues and can be oriented to personal growth, skill building, conflict resolution, team building, partnership building, program development, and a variety of knowledge areas as needed.
1. The Community Campus creates a "space" within which community members and professionals can come together in a non-threatening and cooperative environment geared to learning (rather than to negotiation, confrontation, monitoring and supervision, etc.). The process of learning together actually seeds and nurtures health promotion and community development.

A Community Campus could begin with a series of weekly evening formation workshops, followed by weekly (or more often) "classes" and learning support group meetings. The program would emerge (developmentally) from out of these meetings. We propose that the Community Campus strategy is a critical initiative that is now needed in the action plans of health authorities, local and regional governments, and agencies whose work depends on partnerships with communities.

Resources Needed to Get Started

We recommend that the Community Campus process needs skilled facilitation and mentoring in order to focus its work in ways that will lead quickly to tangible benefits for participants and the community. Facilitators should have the following characteristics:

1. Grounded experience and skills in facilitating health promotion/community development processes.
1. Extensive knowledge and experience in adult/popular education.
1. Knowledge and experience in working with participatory action research processes.
1. Good human relations skills that support learning and growth in others and that can let go of the need to provide "answers" and deliver solutions.
1. Extensive knowledge of how to access a wide variety of learning resources relevant to health promotion and community development.

Why Do This?

As we all struggle to move toward community-driven solutions, there is a need to learn how to think and work differently than we have in the past. It is obvious that if we continue to think and work in our habitual ways, we will get the same old results. If we want different results, we will need to learn to think and to work in new ways. The Community Campus approach is a practical strategy that:

1. Allows the range of stakeholders engaged in new and challenging community-based processes to learn together, makes learning (rather than confrontation or negotiation) the primary dynamic, and allows a variety of agencies to pool their resources (training money, staff, etc.).
1. The strategy helps to create a more level playing field between professionals and community volunteers, as each struggles to learn how to play out their respective roles in ways that make a positive difference in the community.
1. The Community Campus gives those who need to learn the ability to directly guide and control the kind of learning processes they receive.
1. The Community Campus directly links learning to program action. Most in-service and training programs come from a theoretical base and learners are left "holding the bag" (of tricks) they got at the training and wondering how to make it fit with real life. The Community Campus approach brings real-life problems to the centre of the learning experience and keeps them there.

Program Goal

To train a new category of professional that combines the work of a psychologist (in the areas of human development, personal growth and healing) and that of a community development specialist. The aim is to produce leaders in the field of human and community development who:

The program will initially be accredited at the certificate and masters level and eventually also at the bachelors completion and doctorate levels.

Program Description

This is a two-year program aimed at community-level workers and volunteers who are involved in social and economic development related work.

The program would consist of the following twelve courses:

Well-defined course competencies will guide the learning process at each of the different levels (e.g. the certificate and masters levels).

Delivery System

The basic delivery system is a distance learning format supported by a broad range of mechanisms and services designed to facilitate both group and independent learning experiences. The basic components of this distance delivery system are:

To stop the dying of American Indians and Alaska Natives from alcohol and substance abuse, we as representatives from four national Indian organizations hereby adopt the Healing Journey Accord. The Healing Journey Accord is intended to stop the dying by presenting a practical vision for the year 2005 including strategies for achieving that vision.

This vision and accompanying strategies were identified at the National Native American Summit on Alcoholism and Substance Abuse, held in October, 1995, sponsored by the National Association for Native American Children of Alcoholics (NANACOA), the National Indian Health Board (NIHB), the National Congress of American Indians (NCAI), and the American Indian Health Care Association (AIHCA).

Our Vision

We envision that by the year 2005, we will have strong, healthy communities which nurture and support the spiritual, cultural and economic growth of individuals and families. We envision communities wherein:

Strategies include strengthening traditional cultural foundations of Indian People and their communities, demanding accountability from tribal and community leaders, developing greater self-sufficiency at the community level, co-ordination by national Indian organizations to promote a consistent plan of action, and responsiveness at the Federal level as a result of both government-to-government relationships and effective political representation. Specifically, these strategies are outlined on the following pages.

• Provide culturally appropriate alcohol and substance abuse treatment programs on demand in modern, well-equipped facilities.
• Offer family treatment.
• Address violence and sexual abuse in substance abuse treatment.
• Treat chronic behavioural illness.
• Incorporate spiritual leaders into service delivery.
• Provide aftercare tracking and support.