- Candice Louisa Daquin
- Aug 5
- 6 min read
I come from a mixed-race family. My cousins are all black or brown-skinned. I grew up hating my own strangely pale skin because, conversely, I was the outsider. I think this gave me, early on, a unique insight into prejudice from both sides of the coin. The idea of mindsets and holding steadfast opinions about things became significant in my life early on when I realized I was not born to love a man. You would not believe how accepting people can be of many things but when it comes to loving someone of the same gender, even if people pretend to be accepting, they inwardly are uncomfortable and see you very differently. Because I could ‘pass’ as a white person and as a straight person, I had the privilege afforded me by passing. The interesting thing was I could then stand in a room with people who identified as white and heterosexual and hear what they really thought about people of color and non-heterosexuals because of their assumption I was the same as them. I can say this was an appalling experience, because even in my worst moments, I would never have expected people to judge and condemn as readily as they do. The reason we don’t always know how bad it is, is because they do it now in secret. How do you change a mindset that is not even honest in its prejudice? I will give you an example. I worked on an award-winning anthology, SMITTEN, poetry about same-sex love between women. Then soon after, I worked on The Kali Project, an award-winning anthology of Indian women poets. I began to work closely with many people from around the world on a variety of projects. During this time, I noticed that when people I met assumed I was heterosexual and Anglo, they treated me one way. When they knew I was mixed-race, I was permitted entry into other groups and when they found out I wasn’t heterosexual, I was either avoided awkwardly or paid lip-service to, but never gotten close to. This is because for many heterosexuals, they are deeply uncomfortable with the idea of a woman married to another woman, but rather than admitting that and facing possible backlash, they just leave you out. I began to see, this is what happens for so many groups. People of color are left out, Jews, Moslems, people with disabilities, the list goes on and on. It seems by this, that human beings are both prone to forming closed-mind-sets about people, and holding prejudices that they often do not disclose. It is worse when you do not disclose your mind-set because you effectively close off any chance of reconciliation or understanding. I think back to groups and cliques throughout my life including alternative lifestyles and goths and unusual religious sects. For many of my friends growing up, who were also mixed-race but didn’t ‘pass’ as one race, there was prejudice from both sides. You are not black enough. You are not white enough. You can’t win!
I grew up in an incredibly diverse setting. I went to school with mostly Jamaicans, Africans, Indians, Pakistanis and people from China and Russia and everywhere. I didn’t really ‘see’ color, even though I’ve been told this in of itself is privileged behavior. I think however, it was that I really didn’t see any difference between my dark-skinned friends and my light skinned friends, or whether one lived in the projects and another was rich. I knew as I got older that these were the things that divided us the most; our class status, our social status, our skin color and ethnic features, our heritage and lineage, all those absurd human ‘rules’ that we seem to still follow. I decided early on I didn’t want to follow any of them. I felt intensely uncomfortable being around people who were very rich because I knew people who couldn’t even get a meal every day. I felt intensely uncomfortable around racists because of my own mixed-race background, and I felt excluded from the closed groups of lesbians and other minorities, because I didn’t fit into their idea of what I should be like. In other words, their mind-sets were as closed as the people who were prejudiced against them.
This tells me that prejudice is a tricky subject; because it’s human nature and it’s up to us, and us alone, to eradicate whatever self prejudice we have, that holds us back from accepting others and not condemning them for being in some way, different to us. The irony is we have far more in common than we are different. That said, is it utopian to expect this ingrained prejudice and tendency humans have to categorize, label and hold opinions about different groups? Is it perhaps just who we are, where the ‘outsider’ as we perceive them, is viewed with mistrust? At least initially. Studies since the 1940s show that when people who are perceived as ‘different’ enter a neighborhood of people who perceive themselves as similar, the first response is prejudice, anger, hostility and over time, this breaks down and more acceptance is born. What a heavy price to pay! My wife and I immigrated to Canada and were prejudiced for: being mixed- race, being immigrants, being a same-sex couple and not having children! I think it’s unrealistic to expect people to not judge, even though it causes so much suffering. It is a shameful aspect of human nature. The question becomes, what do we do to change it once it’s been located?
I have (unfortunately) lived in Texas for some years, as an immigrant. When I first moved here, there were signs saying ‘marriage equals a man and a woman.’ This is a firmly red state, and they despised gays, immigrants and people with funny accents who they couldn’t put into a box. I was all three. It took me a very long time to feel like I belonged; to a large extent I still don’t, but what did help was just being myself and hoping that with time, people would see past their prejudices and accept me. Should every generation of immigrant have to put up with this? No! But sadly, I think most do. For many it is worse than it was for me; they are prejudiced against for not speaking English well enough, for being too ‘exotic’ and different, and they end up sticking with those they know, rather than trying to assimilate. I can really relate to that. It takes a person free of prejudice to have an open mind about people and they’re not as commonplace as I would wish.
I try not to get angry about the prejudiced mind-sets of others, but it’s hard when you hear such hatred and prejudice when people think you’re one of them. I remember people at work talking about a gay woman to me and saying how disgusting they thought she was, because they didn’t know I was gay. People weaponize and pervert their faith to condemn others, and it doesn’t matter how much you show them you can’t help who you are and you are not hurting anyone, they may still treat you like you are a bad smell. It is important to try to change prejudiced mind-set,s but it’s not always possible. Ultimately don’t do it to your detriment because you’ll only hurt yourself. Immigrants eventually find their belonging, no matter where they live, same with all groups that are prejudiced against. The hard part is the time it takes to find that place of safety.
As an optimist, I do see change coming. The younger generations are less prejudiced for the most part. I see reactions to this; but overall, they are more aware of the dangers of holding a fixed mind-set and they are questioning those assumptions. With countries becoming more diverse, and women gaining more equality, I think things are changing for the better. What continues to worry me is the degree of separation we deliberately create when we think of groups of people as ‘other’ to ourselves. Nobody is really ‘other’ and we dehumanized a group of people, such as asylum seekers, when we call them ‘other.’ Even recent immigrants are less likely to accept new immigrants, because they’re busy trying to assimilate. Maybe assimilation isn’t the answer. Maybe accepting radical differences as normal is the answer. When we see that we are more alike even in our differences, then we can stop being scared of say; a woman who loves another woman, or an immigrant or person of different skin color, and have some humanity toward what it’s taken them to get here.
About the Author:
Candice Louisa Daquin is of French/Egyptian descent. She worked in publishing in Europe before immigrating to America to become a Psychotherapist. She edits for Raw Earth Ink, Tint Journal, The Pine Cone Review, Parcham Literary Magazine and Queer Ink. Her last collection of poetry was Tainted by the Same Counterfeit.
- Dr. Mukesh Kumar
- Aug 4
- 2 min read
The following case study demonstrates the effectiveness of physiotherapy to treat and correct spinal deformities present at birth.
Introduction
A young male was diagnosed with Congenital idiopathic scoliosis (CIS) and back pain, localized to the mid-thoracic region. The pain was exacerbated by sporting activities and had been present for a year.
Physical Examination
➢ Right shoulder slightly higher with minimal waistline asymmetry.
➢ Scoliometer measurements: thoracic curve 16°, lumbar 7°.
➢ No clinical leg-length discrepancy or neurological abnormalities.
➢ S.L.R (+) right side
➢ Hip girdle (+ rt side +sd)
➢ Anterior rotator (right side)
➢ Scapular right side
➢ Right side trunk and neck rotation
➢ Q angle decreases
➢ Right side lining on knee
➢ Trunk
➢ Trapezius-spasicity
➢ Lattismus dorsi-spasticity
➢ Right gluteus maximus and minimus found spastic
➢ Right hamstrings and quadriceps also spastic
➢ Right tibial ankle spastic
➢ Right foot dorsiflexion spastic
Radiological Evaluation
• Digital x ray spine
• Digital x ray right side scapula
• Digital x ray neck
• Digital x ray right knee joint
Diagnosis
The patient was diagnosed with CIS, Lenke 1CN, and underwent posterior spinal fusion (PSF) T4-T12. Pre-operative images showed:-
• Main thoracic curve Cobb measure: 54 degrees
• Lumbar curve Cobb measure: 48 degrees
• Risser 5 (indicating skeletal maturity)
Physiotherapy Management
• Specific Exercises: Schroth exercises, which focus on correcting spinal alignment and improving posture
• Strengthening and Stretching: exercises to improve flexibility and strength in the muscles surrounding the spine
• Breathing Techniques: to improve lung capacity and overall respiratory function
• Spinal extension
• Bridging exercise
• S.L.R
• Static quadriceps
• A.T.M
• Side lying abduction
• Spinal rotation exercise
• Shoulder shrug
• Isometric neck
• Standing side lying stretch
• Palenque
• Prone S.L.R
Advance Physiotherapy
• Tapping-on side lying
• Cupping-latismus dorsi
• Hydro collateral
• Rotation exercise
• Spinal manipulation
• Spinal adjuscnter-orthotics
• Trunk socket
• Opposite hip adjuscment by footwear
Outcome
At the 2-year follow-up, the patient:
• Participated in athletic activities without back pain or limitation
• Was satisfied with overall body alignment and shoulder balance
• Thoracic scoliometer measurement: 5°, lumbar 2°
Conclusion
The patient was diagnosed with congenital idiopathic scoliosis.We did all physical and radiological examinations and found increased thoracic curve and lumbar curve angle increases. We also found spasticity in upper back and muscles of lower limb. Now, after the 6 years of continuous physiotherapy sessions, the spasticity of upper trunks muscles and lower limbs muscles has reduced. The angle of thoracic curve and lumbar curve has also reduced. The overall quality of life and functional ability has been enhanced.
About the Author
Dr. Mukesh Kumar is an accomplished healthcare and public health professional with a career spanning physiotherapy, public health, the yoga sciences, and sports medicine. His degrees and certifications include Master’s in Public Health from Lucknow University, Master’s in Physiotherapy (Orthopedics) from Utkal University, PG Diploma in Sports Medicine and Rehabilitation and M.Sc. in Yogic Sciences. Dr. Kumar’s expertise lies in orthopedic rehabilitation, holistic wellness, and grassroots health awareness initiatives. He has worked with organizations such as Health City Hospital, PYSSUM, AKTU, and SGPGIMS, Lucknow. He has served as a guest lecturer in various reputed institutions, mentoring aspiring professionals in hospital administration, physiotherapy, and public health.
- Thomas Neuville
- Aug 4
- 4 min read
“To serve people well is to craft a life as one would craft a poem: with form, with soul, and with the courage to see beauty where others refuse to look.”
Introduction
Dr. Wolf Wolfensberger (1934–2011) was a pioneering scholar and advocate in the field of disability rights and human services. Best known for developing the theory of Social Role Valorization (SRV), Wolfensberger emphasized that the well-being of devalued individual particularly those with intellectual and developmental disabilities—depends significantly on their access to valued social roles in culturally normative contexts (Wolfensberger, 1998). His work challenged service systems to reimagine their purpose: not to contain or normalize individuals, but to help them flourish by improving their perceived social image and personal competency.
Théophile Gautier (1811–1872), by contrast, was a 19th-century French poet, novelist, art critic, and champion of the "art for art's sake" movement. His mindset was marked by a fierce independence, a reverence for aesthetic beauty, and a resistance to utilitarianism. Gautier believed that art should not serve moral or political functions but should exist for its own beauty and truth (Gautier, 1835).
While separated by discipline and context, these two thinkers share a kindred spirit. Merging Wolfensberger’s valorization framework with Gautier’s aesthetic philosophy offers a fresh lens: a poetics of valorization, where the treatment of vulnerable people is guided by integrity, beauty, and rebellion against reductionist systems.
Five Points of Convergence
1. Image and the Good Things of Life
Wolfensberger asserted that the way people are portrayed and perceived directly influences their access to the "good things of life" (Wolfensberger, 1998). Gautier similarly contended that beauty has intrinsic value and must be pursued for its own sake. Both thinkers elevate the significance of image—not as surface-level manipulation, but as a vehicle for revealing inherent worth.
Synthesis: Image, when crafted with intention and respect, becomes a moral and aesthetic act. Presenting devalued individuals through lenses of dignity and beauty is a necessary form of justice.
2. The Role of the Advocate and the Artist
Wolfensberger saw the advocate as someone who protects vulnerable individuals by challenging degrading societal patterns. Gautier envisioned the artist as a solitary figure resisting mediocrity and moralizing constraints. Both roles require courage, discipline, and conviction.
Synthesis: The advocate, like the artist, is a cultural rebel—guided not by conformity, but by
fidelity to human value and truth.
3. Culturally Valued Analogues and Classical Form
SRV promotes the use of culturally valued analogues (CVAs) to afford people roles and settings that society already respects. Gautier, too, believed in classical forms and archetypes as vehicles for expressing timeless beauty.
Synthesis: Whether in art or advocacy, drawing from culturally revered forms can elevate both perception and experience, granting individuals access to roles society esteems.
4. Personal Integrity and the Moral Use of Aesthetics
Wolfensberger warned against tokenistic or insincere inclusion. Gautier championed artistic purity—rejecting art created merely to appease the masses or serve political ends. Each man insisted on integrity.
Synthesis: To valorize well, one must act with moral clarity. Beauty must never be used as camouflage, but as a sincere expression of a person’s truth.
5. Rebellion with Purpose
Gautier's rebellion was aesthetic; Wolfensberger's was ethical. Both resisted dominant ideologies that stripped life of meaning—whether through bureaucratic devaluation or utilitarian dullness.
Synthesis: True service and true art both require rebellion—a refusal to accept a world that renders people invisible, ordinary, or expendable.
Conclusion
The fusion of Wolfensberger’s teachings with Gautier’s philosophy produces a radical ethos: to see and serve others not merely as functionaries or clients, but as bearers of beauty, meaning, and social value. This is not a technical task, but a poetic one. The work of the advocate, like the work of the artist, must involve imagination, integrity, and a belief in the transcendent worth of every person.
To serve people well is to craft a life as one would craft a poem: with form, with soul, and with the courage to see beauty where others refuse to look.
References
Gautier, T. (1835). Mademoiselle de Maupin. Paris: Charpentier.
Wolfensberger, W. (1998). A brief introduction to Social Role Valorization: A high-order concept for addressing the plight of societally devalued people, and for structuring human services. 3rd ed. Syracuse, NY: Training Institute for Human Service Planning, Leadership & Change Agentry.
ChatGPT (2025). Contribution to conceptual synthesis and drafting. OpenAI.
About the Author:
Thomas Neuville is Professor of Education at Millersville University in Millersville, PA. Dr. Neuville holds a Bachelors degree in Social Work from the University of Wisconsin, a Masters in Business Administration from the University of Phoenix and has a Ph.D. in Human Resource and Education from Colorado State University. He has more than twenty- five years experience in community and organizational development. Dr. Neuville is the former CEO & President of the Resource Exchange in Colorado Springs, the Denver Independent Living Center, the CASSP Institute in Harrisburg, PA., and the Commonwealth Institute in Harrisburg PA. All organizations are non-profit groups dedicated to excellence in the building of strong communities.