Suchergebnisse

Worldview conflicts between social workers and clients are widely understood to inhibit the provision of client-centered services. One of the most influential theories that has been advanced for understanding conflicting worldviews in contemporary society is Hunter's (1991) epistemologically based distinction between progressive and orthodox worldviews. Based upon Hunter's work, two interrelated hypotheses are examined using nationally representative samples: first, that social workers (n = 145) affirm a progressive worldview and associated value positions and, second, that their value positions differ from those who affirm an orthodox worldview. Both hypotheses were supported. The implications are discussed regarding the academic literature, education, and service provision.

While there is growing interest in incorporating clients' spiritual beliefs
and values into social work practice, several studies have shown that social workers
lack the necessary training to address spiritual issues in a culturally competent
manner. This paper addresses this need by providing an annotated spirituality
training course for use in various settings. Topics or domains covered in the curriculum include
ethics and values, research and theory on spirituality, the nation's spiritual
demographics, the cultures of major spiritual traditions, value conflicts, spiritual
interventions, assessment approaches, and the rights of spiritual believers. A
number of potential assignments are offered,which are designed to promote practitioner
self-awareness, respect for spiritual diversity, and an enhanced ability to
assess and operationalize spiritual strengths to ameliorate problems in practice settings.

While the profession is witnessing growing interest in addressing consumers' spiritual and religious strengths, no studies have explicitly sought to compare the religious values of social workers with those of the general public. This study uses a nationally representative data set, the General Social Survey, to compare the beliefs and practices of graduate-level (n = 53) and bachelor-level (n = 92) social workers with those of the lower, working, and middle classes. The results suggest that the contents of belief systems differ, particularly between graduate workers and the lower and working classes, with social workers being more likely to endorse liberal religious beliefs. Yet, while the belief systems differed, there was little variation in expression, as social workers were roughly as likely to attend services and consider themselves strong adherents of their faith as members of the lower, working, and middle classes. The paper concludes by discussing some of the implications of the difference in belief systems.

Clients' spiritual and religious beliefs are often significantly shaped by family influences, particularly among many minority populations. Spiritual genograms offer an assessment method that highlights the spiritual and religious strengths that may exist within clients' families and depicts how these multi-generational dynamics inform current spiritual functioning. Information is provided on how to construct a spiritual genogram, as well as how to conduct an assessment, elicit spiritual strengths, and shift toward planning interventions. A case study is delineated, a number of spiritually-based interventions that flow from the instrument are reviewed, and sample questions are provided. The paper concludes by offering a number of suggestions as to when spiritual genograms may be particularly applicable.

The social work profession may be at a paradigmatic inflection point. Social work's emphasis on evidence and scientific evaluation of knowledge is being challenged by what we term a "Postmodern/Critical Theory" perspective. To facilitate understanding of this crossroads and some of the issues involved, we trace the lineage of both perspectives and describe the core components of each. We conclude with a section laying out some of the advantages and disadvantages of either staying the "Empirical Highway" or taking the "Postmodern/Critical Off-Ramp".

Cognitive behavioral therapy (CBT) is one of the most widely used and effective therapeutic modalities. When utilized with devout Muslims, however, outcomes may be enhanced by modifying traditional CBT self-statements to reflect Islamic values. Toward this end, the values that inform the Western counseling project are discussed. Areas of differing value emphasis are noted between Islam and traditional CBT. The process of constructing Islamically modified statements is illustrated, and it is proposed that this culturally congruent modality may engender (1) faster recovery, (2) better treatment compliance, (3) lower rates of relapse, and (4) reduced treatment disparities. The article concludes by providing suggestions to assist social workers implement Islamically modified CBT statements in a manner that maximizes the potential to achieve these salutary outcomes.

As part of the fallout of the Iraq war, social workers may encounter Mandaean refugees. This article orients readers to this formerly isolated cultural group. After reviewing their unique history and values, practice suggestions are provided to enhance the provision of culturally competent services to this community.