Spiritualitatea în Asistenta Sociala

7/27/2019 Spiritualitatea n Asistenta Sociala

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Spiritualitatea n Asistenta Sociala - drumul de la Fringe de a integra

Prin Edie Weinstein-Moser, MSW, LSW

Asisten Social Azi

Vol..8 No. 2, p. 32

Rezistena la recunoaterea spiritualitate, n practic, de asisten social scade n calitate de clieni i

medicii ridic probleme spirituale i studii tiinifice care s fac legtura minte-corp-spirit.

"Noi nu suntem fiinte umane care au o experienta spirituala.Suntem fiinte spirituale care au o experienta

umana. "

- Pierre Teilhard de Chardin

Profesia de asistenta sociala nu a fost niciodat o s timid departe de subiecte controversate.Deoarece

spiritualitate se afl n centrul existenei pentru muli oameni i s ajung ei este att de larg, acesta este

ideal s fie integrate n abordri responsabile i respectuoase fa de intervenie terapeutic cu clientii.

Amestec de spiritualitate i de asisten social are implicaii n domeniul traumei, sfritul ciclului de via

probleme, mbtrnire, boal, competen cultural, tratament al dependenei, etic, relatii, iertare, bolicronice psihice, sensul vieii, i ncercarea de a rspundei la ntrebarea de limit de vrst, "De ce se

ntmpl acest lucru?" Asistentii sociali aborda aceste probleme de multe ori n viaa lor n timp ce clienii

ajutndu-le fata. Ele sunt din ce n ce examineaz modul n care valorile lor spirituale afecta practica a

profesiei, precum i modul n care clienii "spiritualitatea vedere impactul lume, coping competene, i

capacitatea de a gestiona adversitate.

Perspective profesionale - Iertare i auto-ngrijire

Pentru Ann Nichols Weaver, DSW, ACSW, spiritualitatea a fost o smn cultivat atunci cnd a devenit

implicat n Comitetul American Serviciul Prieteni. O Scoala Universitatea Columbia din absolvent de

Asisten Social, ea a fost un membru al statului Arizona University (ASU), Scoala de Facultatea de

Asistenta Sociala din 1970. Pred politica social, organizarea comunitii, i a comportamentului

uman. Zece ani n urm, atenia ei a fost atras de obiectul de iertare, dup cum l descrie ea ", att de la o

micro i a unui nivel macro. Am fost interesat de adevr i de procesul de reconciliere din Africa de Sud i

modaliti de comuniti ar putea lucra spre reconciliere si vindecare. "

n cazul n care Societatea pentru Spiritualitate si Asistenta Sociala a fost cauta o noua locatie, a oferit

ASU. Pentru ultimii trei ani, ea a fost la conducerea organizaiei. Weaver Nichols definete spiritualitatea ca

"a da sens vieilor noastre, care este scopul nostru si este de asteptare. Acesta este capacitatea noastr de

a face conexiuni cu alte persoane i s fie contieni de unitatea de toat creaia i frie i Sisterhood a

tuturor oamenilor "convingerea ei este c" toi suntem fiinte spirituale;. Avem de toate, o scnteie divin i o

lumin interioar . Cultivarea spiritualitatii noastre sau de a ajunge pentru putere spiritual n ali oameni,

ajutndu-le pentru a face fa, este ajutndu-le intra in legatura cu acea lumina interioar i sentimentul de

plenitudine, care, uneori, devine acoperit de o mulime de lucruri rele se ntmpl la noi. "

Spiritual de auto-ngrijire a fost chiar mai esenial pentru cei care au oferit ngrijire emoional de alii

urmtorul text 11 septembrie 2001. Weaver Nichols reamintete faptul c "un grup de ne-a adunat,

mpreun cu alii pentru a partaja o parte din durere am fost sentiment. Am deschis pn la studeni i

facultate. Am creat un spaiu i un timp, i am numit-o Reuniuni "Aceasta a inclus edinei n tcere, precum

i a se ruga, de a vorbi, si cantand la unison.. Ea a constatat c acesta "a ajutat oamenii s fac fa cu

incertitudinea care a venit n jurul valorii de 11 septembrie i a dat oamenilor un mai bun sim al direciei. 11


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septembrie a fost un eveniment crucial care a provocat muli oameni s vin fa-n-fa cu o mortalitate de

propriile lor i dau seama ct de preios conexiunile noastre sunt la alte persoane. "

O via de tranziie vi se solicit David Wilde, JD, MSW, LCSW, s-i reconsidere legtura cu divinul.Calea

de cariera sa original a fost cea a unui avocat, i a participat la Brooklyn Facultatea de Drept i Hunter

College. Dar el este acum un psihoterapeut orientat spiritual care i mparte timpul ntre practica Bucks

County, PA, i New York City, care lucreaz cu o gam larg de diagnostic i demografic a clienilor.

"Eu nu iniieze tema de spiritualitate cu clientii mei," spune Wilde. "Sunt deschis la aducerea lor la propria

versiune a ceea ce scopurilor lor spirituale sau de nevoi sunt. Lucrez n cadrul paradigmei orice client

prezint. Multe urmeze un sistem de credinta si am de lucru n cadrul c, fie c este vorba cretinismul,

islamul, iudaismul sau, iar unii nu cred ntr-o putere mai mare i nu au un sistem de credinta. "El consider

c un sistem de credinta in sine .

Ca i Weaver Nichols, Wilde consider c noiunea de iertarea este cheia. "Cuvntul iertare n sanscrit se

traduce" predare ",", spune el. "Aceasta nu este o apologia de comportament. Acesta este de fapt o

eliberare de dein energetice sau cu caracter obligatoriu, care este eliberarea persoanei care face

ierttor. Toate mijloacele de cretere a renunta la ceva "Pentru muli clieni., Aceasta este o idee

revoluionar, deoarece tiparele obinuite de mnie i resentimente pot pstrai-le ancorate la un trecutdureros i mecanisme de adaptare care nu le mai servesc.

Atenia Modele

Asistentii sociali pot ajuta clienii lor prin meninerea o perspectiv atent mrturisire. Aceasta este credina

lui Charles mai, SMS-uri, LSW, un terapeut si un manager de caz la un program de adult spital parial la

Clinica Horsham n Ambler, PA, care a fost instruit ca un asistent social clinic la Bryn Mawr Scoala de

Asistenta Sociala si Cercetare Social.

Fr a ncerca s impun valorile sale spirituale, mai recunoate faptul c o mare parte din ceea ce face

"include meditaie atente n prezent integrate n modele occidentale. Exist o confluen frumos acolo

"atentie Predarea este o component integrant a programului de zile n cazul n care el

lucreaz.. "Spiritualitate m sensibilizeaz la felul meu de a vedea clientii ca fiind la fel ca mine.Folosindmodele spirituale, m gndesc la ele ca Buddha, zeie, i a zeilor, lui Hristos deja. I se refer la ei ca n

cazul n care este aa. Exist doar obscurations i nenelegeri n mod ", explic el.

Pentru mai, spiritualitatea este un mod de via i o perspectiv esenial. "Este ca i cum respira", spune el

de integrarea acestuia n activitatea sa cu clientii. "Aceasta este tema existentei mele. Asta e contextul meu

pentru nelegerea experienta mea. "Potrivit Wilde, spiritualitate este" relaia unei persoane individuale cu

universul i cu toate acestea el sau ea concepe de asta. Acesta poate include definiia lui sau ei de o putere

mai mare, pe Dumnezeu, sursa spiritual. "

Ce ajut mai n manevrarea printr-un loc de munc potenial frustrant, care lucreaz cu persoane care

transporta mai multe rani emotionale si comportamente care ar fi uor s judeci, este ales de el ", m vd ca

fiind la fel de susceptibile de a avea simptome similare, nu am avut situaii similare. "

O abordare mai academic la spiritualitate infuzarea n practic a muncii sociale este oferit de ctre Mo Yee

Lee, dr., profesor la Colegiul de Asisten Social de la Ohio State University i autor alSolution-orientat

Tratamentul Infractorilor violentei in familie: Responsabilitatea pentru Solutions. Cu un fundal clinice

n soluie concentrat pe terapie scurta, Lee ntruchipeaz spiritualitatea n viaa ei ntr-un mod coerent:

"Spiritualitate implic aspecte cognitive, filozofice, de experien, emoionale, precum i

comportamentale. Eu personal cred n interconectarea de fenomene i diferite domenii de experiene

umane, precum i cu sistemul mai larg. Incerc sa nu ma trata sau a altora ca obiecte sau bii


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compartimentate. Desigur, o astfel de credinta afecteaz urmrirea mea profesional. Eu va imbratisez pe o

perspectiv sisteme, bazate pe punctele forte, i / sau corp-minte-spirit abordare in practica mea clinica de

cercetare i de intervenie "O parte din munca ei. Presupune explorarea beneficiile de meditaie asupra strii

de sntate mintal de clienti.

Perspectiva istorica

Ed Canda, MA, MSW, dr., se vede ca cineva care i atrage pe oameni impreuna. El a fost profesor sipresedinte al programului de doctorat n activitatea social la Universitatea din Kansas din 1989.Fascinat cu

tema de spiritualitate i de asisten social de la nceputul anilor 1980, aceasta rmne accentul su

principal de cercetare i predare. n 1990, el a fondat Societatea pentru Spiritualitate si Asistenta Sociala.

Canda crede de spiritualitate ca "aspectul universal al existenei umane i o cutare pentru sensul i scopul,

relaiile care ndeplinesc i conexiuni ntre oameni i alte mine. Dar n timp ce spiritualitatea a fost prezent n

activitatea social, n unele form de la nceputul anului, n cadrul nvmntului munca social pe care o a

fost neglijat. "

Cand a inceput activitatea sa de pionierat n domeniu, Canda a constatat c muli oameni nu au fost supuse

de predare, i a fost discutat doar n setrile limitate. "Pentru ca munca social a promovat o perspectiv

holistic i sensibilitate la diversitatea cultural, subiect de religie i spiritualitate, uneori, a venit n acestecontexte, dar abordarile standard de cercetare i de nvmnt nu se concentreze pe ea i uneori

descurajat." Au existat temeri despre lucrtorilor sociali infuzarea credinele lor n practicile lor sau "agenii

de religiozitate care au fost afiliate solicitnd ca clienii s participe la practicile lor religioase i nclcarea

biseric / stat de separare."

Daca va aflati cu ali colegi, Canda constatat c au fost, de asemenea, senzaie de izolate, i ageniile lor nu

au fost de susinere de acest subiect. "Societatea a ajutat oamenii s se conecteze nu numai n ceea ce

privete schimbul de informaii, dar pentru a dezvolta relaii i o reea de sprijin reciproc." El o numete "web

de interes i de sinergie n ntreaga ar."

Practica spiritual contient Canda sporete sensibilitile lui ca un asistent social. "Unul dintre cele mai

importante principii ale unei practici spiritual sensibil este de a avea reguli de baz ntre viaa personal ipractica o pentru c dac ne vom educa elevii s aib o sensibilitate de spiritualitate clientului, avem nevoie

s fie n curs de dezvoltare continuu claritate propriile noastre n jurul valorii de spiritual probleme ", spune

el. "Dac nu vom face munca noastra interioara, atunci nu ne putem cu adevrat model de practic ceea ce

este spiritual sensibil. Clientii mei aduce probleme in stabilirea clinice sau n contextul mai larg comunitatea

de credin pe baz de iniiative. "

Weaver Nichols adaug c "pentru o lung perioad de timp, a fost foarte greu s vorbesc despre sau scrie

despre spiritualitate. Acesta a fost periat off ca fiind un fel de instabil. n cercurile academice, nu a fost

vzut ca un subiect adecvat pentru cercetare sau scris. "

Lee observ c "punct de vedere istoric, de asisten social are o parte de rdcin sale n spiritualitate,

dei avntul a paradigmei pozitiviste a contribuit la separarea de spiritualitate i tratamentul de asisten

social, care cred c este, de asemenea, influenat de o ncercare de a profesiei de asisten social

pentru a obine o importan ntr-un mediu social si academic, care prefer un mod tiinific de

cercetare. Desigur, un astfel de mod de anchet nu susine i nu aprob ceva att de vag i nonscientific

ca spiritualitate. Cu toate acestea, este destul de clar c spiritualitatea devine din ce n ce mai proeminent n

practic de asisten social, probabil, din cauza experien, feedback de la clienti, si mai multe studii

stiintifice justificative conexiune minte-corp. "


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Practicilor actuale i viitoare goluri

La sfarsitul anilor 1990, Canda i colegul su, Lee Fuhrman chestionate Asociatia Nationala a membrilor

asistenti sociali, i majoritatea respondenilor au indicat c muli clieni au fost ridicnd probleme legate de

spiritualitate. Respondenilor se refer la abordat, dar simit ru pregtite de educaia lor de munc

social. A devenit o chestiune de competen.

Canda consider c tendina sa schimbat la sfritul anilor 1990. Multe scoli au acum electives legate despiritualitate i asisten social, dar este nc un subiect franjuri. Practica actual de asisten social

include evaluarea biopsychosocialspiritual care evalueaz punctele forte i resursele spirituale ale

clientilor. Comisia mixt, care monitorizeaz instalaiile de asisten medical, mandate evaluarea de rutin

a nevoilor spirituale i impune ca componenta spiritual a vieii unei persoane s fie luate n considerare n

evaluarea sntii.

Potrivit lui Weaver Nichols, "Spiritualitate a devenit mai acceptabil pentru a vorbi despre, utilizarea n

practic, a scrie despre, i de cercetare, dar este nc considerat de unii oameni s fie un pic pe la

periferia."

Canda consider c mai multe studii empirice este necesar pentru a examina modul spiritualitatea se

adreseaz, n practic, la diferite niveluri, de la micro la macro, si pentru a evalua rezultatele. n ceea ceprivete profesionale de auto-ingrijire, Canda spune: "Avem nevoie s facem mai mult n educaia noastr

de a merge dincolo de formare intelectual i bazat pe deprinderile de a ajuta elevii s sape mai adnc n

auto-cultivare i cltoria lor de via i modul n care interfeele cu practica lor."

Cultivarea hraneste

Pentru a menine ceea ce el consider de auto-ngrijire i o bun sntate mintal, Wilde practici ceea ce

predic. "ncerc s rmn ct mai nestingherit prin hotrre, indoiala de sine, si teama ca este posibil. Am

inceput ziua mea, de obicei, cu o practica spirituala care poate include meditaie, imaginaie, afirmare, sau o

combinatie a celor de mai sus ", explic el. "Imi reamintesc de pe timp de noapte s se reconecteze cu cine

sunt i de ce eu sunt aici. Aceasta este esenial nu numai pentru propria mea via, ci ca un terapeut, s

rmn sntos, linitit, i n interiorul calm. "Acesta este un mijloc puternic de warding off traumatizarea

mandatai care pot aprea atunci cnd se lucreaz zi dup zi, cu oameni care se confrunt cu durere.

Canda gsete "necesitatea de a rencrca, reenergize, i s pstreze ne centrat" i c "o mare parte din

munca mea este despre" construirea capacitii de rezisten noastre. " Spiritualitatea este parte integrant

din aceasta. Cineva poate practica de centrare, moment cu moment claritate, empatie, i necondiionat n

vedere pozitiv, fr bazndu-se pe idei specifice i simboluri religioase. "

Practica spirituala poate ii permite sa "lucreze cu idei care au impact personal," adugnd c "m

gndesc. Eu fac arte martiale, yoga, care s integreze activitile de minte si corp. Atunci cnd eu sunt pe

jocul meu, eu amintindu-i s fie atent. "

El gsete, de asemenea, umor chiar i n situaiile cele mai dificile. "O fac pe scop. De asemenea, ajut s

aib alte persoane din jurul meu care au o mulime de idei i valori similare ca o echipa de tratament. De

mine, mi-ar alerga n jos. Am tax unii pe alii. "

Ceea ce permite Lee sa ramaneti centrati este "jogging, stau aproape de natura, traind o viata simpla,

respiraie, lsnd deoparte un pic de timp linitit pentru mine, n ciuda programul meu de lucru agitata,

conectarea cu cei dragi, ascultnd vocea mea interioara."

Pentru mine, de auto-ingrijire intr n domeniul de ajustare atitudine de zi cu zi, creand o intenie, chiar

nainte de stabilirea piciorul jos din pat s-l reflect munca depus pe unitatea de stat ionar de psihiatrie ", au

o zi extraordinar i conectarea cu oameni uimitori." spitalul unde lucrez, crend o rut direct la vindecarea


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cu sediul n mintea i inima gnditor. Aceast abordare cuprinde o practica spirituala eclectic c, atunci cnd

este folosit la discreia clientului, poate fi un instrument eficient terapeutic.

- Edie Weinstein-Moser, MSW, LSW, este un clinician, scriitor, vorbitor, i ministrul sediul la Dublin, PA.

Memento-uri auto-ngrijire

ncepnd cu luna martie este luna Naional de Asisten Social, este momentul s ne reamintim de uneledintre cele disponibile instrumente de auto-ingrijire. Cu niveluri ridicate de stres, cazuri de boal mare, i

mandatul de a servi clienii n situaii aparent imposibil, dar este uor pentru lucrtorii sociali s cad prad

oboseala compasiune i de epuizare, ceea ce m refer n continuare tater tot sindrom-simt ca un cartof prjit

crocant de sfritul zilei. Noi trebuie s pstreze cupe ntreaga noastr dac suntem pentru a umple cele ale

clientilor nostri. Urmtoarele sunt sugestii spicuite de la cei profesionisti care au contribuit la acest articol:

Meditaie

Zilnic de exerciiu

Plimbare n natur

Yoga / arte martiale

Ascultarea muzicii inspira

Masaj

Art. apreciere

Participarea se retrage

Rugciune

Dans

Tobele

Lectur

Rsete

Timp cu spirite inrudite

Somn

Alimentare sntoase

Cantat / scandnd

- MMGA

Spirituality in Social Work the Journey From Fringe to Mainstream

By Edie Weinstein-Moser, MSW, LSW

Social Work Today

Vol. 8 No. 2 P. 32

Resistance to recognizing spirituality in social work practice diminishes as clients and clinicians raise

spiritual issues and science studies the mind-body-spirit connection.

We are not human beings having a spiritual experience. We are spiritual beings having a human

experience.

Pierre Teilhard de Chardin

The social work profession has never been one to shy away from controversial subjects. Because spirituality

is at the center of existence for many people and its reach is so broad, it is ideally suited to be integrated

into responsible and respectful approaches to therapeutic intervention with clients.


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The combination of spirituality and social work has implications in the areas of trauma, end-of-life issues,

aging, illness, cultural competence, addiction treatment, ethics, relationships, forgiveness, chronic mental

illness, the meaning of life, and attempting to answer the age old question, Why is this happening? Social

workers often address these issues in their own lives while helping clients face them. They are increasingly

examining how their spiritual values affect practice of the profession, as well as how clients' spirituality

impacts world view, coping skills, and ability to manage adversity.Professional Perspectives Forgiveness and Self-Care

For Ann Weaver Nichols, DSW, ACSW, spirituality was a seed cultivated when she became involved with

the American Friends Service Committee. A Columbia University School of Social Work graduate, she has

been a member of the Arizona State University (ASU) School of Social Work faculty since 1970. She

teaches social policy, community organizing, and human behavior. Ten years ago, her attention was drawn

to the subject of forgiveness, as she describes it both from a micro and a macro level. I was interested in

the truth and reconciliation process in South Africa and ways communities could work toward reconciliation

and healing.

When the Society for Spirituality and Social Work was seeking a new location, she offered ASU. For the past

three years, she has been at the helm of the organization. Weaver Nichols defines spirituality as giving

meaning to our lives, what our purpose and calling is. It is our ability to make connections with other people

and be aware of the oneness of all creation and the brotherhood and sisterhood of all people. Her belief is

that we are all spiritual beings; we all have a divine spark and an inner light. Cultivating our spirituality or

reaching for spiritual strength in other people, helping them in coping, is helping them get in touch with that

inner light and sense of wholeness that sometimes gets covered up by a lot of bad things happening to us.

Spiritual self-care was even more essential for those who provided emotional care for others following

September 11, 2001. Weaver Nichols recalls that a group of us gathered together with others to share

some of the pain we were feeling. We opened it up to students and faculty. We created a space and a time,

and we called it Gatherings. This included sitting in silence, as well as praying, talking, and singing in

unison. She found that it helped people cope with the uncertainty that came around September 11th and

gave people a better sense of direction. September 11th was a pivotal event that caused many people tocome face-to-face with their own mortality and realize how precious our connections are to other people.

A life transition prompted David Wilde, JD, MSW, LCSW, to reconsider his connection with the divine. His

original career path was that of an attorney, and he attended Brooklyn Law School and Hunter College. But

he is now a spiritually oriented psychotherapist who divides his practice time between Bucks County, PA,

and New York City, working with a broad demographic and diagnostic range of clients.

I dont initiate the topic of spirituality with my clients, says Wilde. I am open to their bringing up their own

version of what their spiritual goals or needs are. I work within whatever paradigm the client presents. Many

follow a belief system and I work within that, be it Christianity, Islam, or Judaism, and some dont believe in a

higher power and dont have a belief system. He considers that a belief system in and of itself.

Like Weaver Nichols, Wilde believes that the concept of forgiveness is key. The word forgiveness inSanskrit translates to surrender, he says. It is not a condoning of behavior. It is actually a releasing of

energetic hold or binding that is freeing to the person who is doing the forgiving. All growth means letting go

of something. For many clients, this is a revolutionary idea since habitual patterns of anger and resentment

may keep them anchored to a painful past and coping mechanisms that no longer serve them.

Mindfulness Models

Social workers can assist their clients by maintaining a mindful witnessing perspective. Such is the belief of

Charles May, MSS, LSW, a therapist and a case manager in an adult partial hospital program at the


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Horsham Clinic in Ambler, PA, who was trained as a clinical social worker at Bryn Mawr Graduate School of

Social Work and Social Research.

Without attempting to impose his spiritual values, May recognizes that much of what he does includes

mindfulness meditation now being integrated into Western models. There is a nice confluence there.

Teaching mindfulness is an integral component of the day program where he works. Spirituality sensitizes

me to my own way of seeing clients as being just like me. Using spiritual models, I think of them asBuddhas, goddesses, and gods, Christlike already. I relate to them as if that is so. There are just

obscurations and misunderstandings in the way, he explains.

For May, spirituality is a way of life and an essential perspective. It is like breathing, he says of integrating

it into his work with clients. It is the theme of my existence. Thats my context for understanding my

experience. According to Wilde, spirituality is a persons individual relationship with the universe and

however he or she conceives of that. It may include his or her definition of a higher power, God, the spiritual

source.

What assists May in maneuvering through a potentially frustrating job, working with people who carry many

emotional wounds and behaviors that would be easy to judge, is his choice to see myself as being as likely

to have experienced similar symptoms had I had similar circumstances.

A more academic approach to infusing spirituality into social work practice is of fered by Mo Yee Lee, PhD, a

professor at the College of Social Work at Ohio State University and author ofSolution-Focused

Treatment of Domestic Violence Offenders: Accountability for Solutions. With a clinical background in

solution-focused brief therapy, Lee embodies spirituality in her life in a cohesive manner: Spirituality entails

cognitive, philosophical, experiential, emotional, as well as behavioral aspects. I personally believe in

interconnectedness of phenomena and different domains of human experiences, as well as with the broader

system. I try not to treat myself or others as objects or compartmentalized bits. Of course, such a belief

affects my professional pursuit. I embrace a systems perspective, strengths-based, and/or body-mind-spirit

approach in my clinical practice and intervention research. Part of her work entails exploring the benefits of

meditation on mental health outcomes of clients.

Historical Perspective

Ed Canda, MA, MSW, PhD, sees himself as someone who draws people together. He has been the

professor and the chair of the doctoral program in social work at the University of Kansas since 1989.

Fascinated with the topic of spirituality and social work since the early 1980s, it remains his primary focus of

research and teaching. In 1990, he founded the Society for Spirituality and Social Work.

Canda thinks of spirituality as the universal aspect of human existence and a search for meaning and

purpose, fulfilling relations and connections between other people and myself. But while spirituality has been

present in social work in some form since the beginning, within social work education its been neglected.

When he began his pioneering work in the field, Canda found that not many people were teaching the

subject, and it was discussed only in limited settings. Because social work promoted a holistic perspective

and sensitivity to cultural diversity, the topic of religion and spirituality sometimes came up in those contexts,

but the standard approaches to research and education didnt focus on it and sometimes discouraged it.

There were concerns about social workers infusing their beliefs into their practices or agencies that were

religiously affiliated requiring that clients participate in their religious practices and violating church/state

separation.

Joining with other colleagues, Canda found that they were also feeling isolated, and their agencies were not

supportive of the topic. The society helped people to connect not only with regard to sharing information but


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to develop relationships and a mutual support network. He calls it a web of interest and synergy across the

country.

Candas spiritually aware practice enhances his sensibilities as a social worker. One of the most important

principles of a spiritually sensitive practice is to have ground rules between ones personal life and ones

practice because if we are going to educate students to have sensitivity to clients spirituality, we need to be

developing continuously our own clarity around spiritual issues, he says. If we dont do our own inner work,then we cant really model what spiritually sensitive practice is. My clients bring up issues in the clinical

setting or in the larger community context of faith-based initiatives.

Weaver Nichols adds that for a long time, it was very difficult to talk about or write about spirituality. It was

brushed off as being kind of flaky. In academic circles, it was not seen as a suitable topic for research or

writing.

Lee observes that historically, social work has part of its root in spirituality although the upsurge of positivist

paradigm has contributed to the separation of spirituality and social work treatment, which I think is also

influenced by an attempt of the social work profession to gain prominence in a social and academic

environment that prefers a scientific mode of inquiry. Of course, such a mode of inquiry does not endorse

something so vague and nonscientific as spirituality. However, its quite clear that spirituality is becomingmore and more prominent in social work practice probably because of experience, feedback from clients,

and more scientific studies supporting mind-body connection.

Current Practice and Future Goals

In the late 1990s, Canda and his colleague Lee Fuhrman surveyed National Association of Social Workers

members, and most respondents indicated that many clients were raising issues related to spirituality. The

respondents addressed the concerns but felt ill prepared by their social work education. It became a matter

of competency.

Canda believes the trend has shifted since the late 1990s. Many schools now have electives related to

spirituality and social work, but it is still a fringe topic. Current social work practice includes the

biopsychosocialspiritual assessment that evaluates the strengths and spiritual resources of clients. The JointCommission, which monitors healthcare facilities, mandates the routine assessment of spiritual needs and

requires that the spiritual component of a persons life be considered in health assessments.

According to Weaver Nichols, Spirituality has become more acceptable to talk about, use in practice, write

about, and research, but it is still considered by some people to be a little bit on the fringe.

Canda believes that more empirical study is needed to examine the way spirituality is addressed in practice

at different levels, from micro to macro, and to evaluate outcomes. Regarding professional self-care, Canda

says, We need to do more in our education to go beyond intellectual and skills-based training to help

students dig more deeply into self-cultivation and their life journey and how it interfaces with their practice.

Nurturing the Nurturer

To maintain what he considers self-care and good mental health, Wilde practices what he preaches. I try tostay as unfettered by judgment, self-doubt, and fear as possible. I start my day usually with a spiritual

practice that may include meditation, imagination, affirmation, or some combination of the above, he

explains. I remind myself at night to reconnect with who I am and why I am here. That is essential not only

for my own life, but as a therapist, to stay sane, peaceful, and calm inside. This is a powerful means of

warding off the vicarious traumatization that can occur when working day after day with people who are

experiencing pain.


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Canda finds the need to recharge, reenergize, and keep ourselves centered and that much of my work is

about building our own resilience. Spirituality is integral to that. Someone can practice centering, moment-

to-moment clarity, empathy, and unconditional positive regard without basing it on specific religious ideas

and symbols.

Mays spiritual practice allows him to work with the ideas that have personal impact, adding that I

meditate. I do martial arts, yogaactivities that integrate mind and body. When Im on my game, Imremembering to be mindful.

He also finds humor in even the most challenging situations. I do it on purpose. It also helps to have other

people around me sharing a lot of similar ideas and values as a treatment team. By myself, I would run

down. We charge each other up.

What allows Lee to stay centered is jogging, staying close to nature, living a simple life, breathing, setting

aside a little quiet time for myself despite my hectic work schedule, connecting with loved ones, listening to

my inner voice.

For me, self-care falls into the realm of daily attitude adjustment, creating an intention even before setting

foot out of bed to have an extraordinary day and connect with amazing people. It reflects the work done on

the inpatient unit of the psychiatric hospital where I work, creating a direct route to healing based in the mind

and heart of the thinker. This approach embraces an eclectic spiritual practice that, when used within the

discretion of the client, can be an effective therapeutic tool.

Edie Weinstein-Moser, MSW, LSW, is a clinician, writer, speaker, and minister based in Dublin, PA.

Self-Care Reminders

Since March is National Social Work Month, it is timely to remind ourselves of some of the available self-

care tools. With high stress levels, large caseloads, and the mandate to serve clients in seemingly

impossible circumstances, it is easy for social workers to fall prey to compassion fatigue and burnout, what I

refer to as tater tot syndromefeeling like a crispy fried potato by the end of the day. We must keep our

cups full if we are to help fill those of our clients. The following are suggestions gleaned from thoseprofessionals who contributed to this article:

Meditation

Daily exercise

Walking in nature

Yoga/martial arts

Listening to inspiring music

Massage

Art appreciation

Attending retreats

Prayer

DancingDrumming

Reading

Laughter

Time with kindred spirits

Sleep

Healthy eating

Singing/chanting


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Dei spiritualitate i religie au jucat un rol important n psihicul uman de mii de ani, aceste

dimensiuni importante ale experienei umane au fost ignorate de ctre asistenii sociali pentru

cea mai mare parte a secolului XX (Canda & Furman, 1999). Mai recent, a profesiei de

asisten social a recunoscut c credinele spirituale i religioase pot fi forte puternice care s

consolideze capacitatea oamenilor de a se confrunte cu provocri (Greene,

2007).Spiritualitatea a fost descris ca "unitate umane de baz pentru sens, scop, i corelareamorale n rndul persoanelor, cu universul, i cu terenul de fiintei noastre" (Canda, 1989, p.

573), n timp ce religia se refer la un sistem de credine i practici specifice. Capacitatea de a

atribui semnificaie i scop este acum recunoscut ca o dimensiune important a experienei

umane, i a lucrtorilor sociali s ia aspectul spiritual al vieii clienilor lor "n serios (Sherwood,

Wolfer, i Cntar, 2002).

Ceea ce nseamn c oamenii atribuie n viaa lor este comun prin povestile pe care le spun

(Sherwood, Wolfer, i Cntar, 2002). Povesti de viata oferi o nelegere a modului n care

oamenii experien lumea lor, si sunt o expresie a individului "construirea de sine i lume"

(Von Hassell, 1993, p. 550). Prin ascultarea conturile oamenilor, ne aprofunda cunostintele

noastre de experiena individual i de adevruri cu privire la condiia uman.

Oamenii au nevoie s cread ntr-o lume previzibil, uor de neles asupra crora nu avem o

anumit msur de control (Zulueta, 1993). Evenimente traumatice distrug sentimentulnostru de o lume ordonat n cazul n care interaciunile umane continua de-a lungul convenite

linii.Deseori, ca urmare a acestor evenimente, oamenii se ntorc la spiritualitatea ca un mijloc

de a gsi consolare.

De la ultimul secol, numrul conflictelor din ntreaga lume, att ntre ri i n interiorul, a

escaladat. Rezultatul a fost o cilindree mare de oameni. Potrivit estimrilor actuale, locul

numrului de refugiai la 9,2 milioane de persoane (UNHCR, 2005), majoritatea dintre care

sunt femei i copii (Levine, 2001; Martin, 1995). Studii de refugiai au discutat ce putem nva

de la ei in ceea ce priveste mentinerea sanatatii: fizic, mental, social, spiritual i (Arcia,

Skinner, Bailey, i Correa, 2001; Blair, 2001; Drachman & Halberstad, 1992; Herberg, 1993 ;

Fine, 1991; Rumbaut, 1991; Williams, 1990; Zhou, 2000). Majoritatea acestor studii, cu toate

acestea, se concentreze pe probleme de adaptare refugiailor "n taberele de refugiai sau nrile n curs de reinstalare. Acest articol discut despre experienele unui grup de femei prinse

n fosta Iugoslavie n timpul rzboiului civil din 1991-1995.

O cltorie spiritual implic un stripping departe de gnduri i de obiceiurile vechi, o

reexaminare a dorinelor i prejudeci, precum i adeziunea la o nou realitate. Joseph

Campbell (1990) se refer la cltoria eroului, care implic a pleca de acasa, n curs de

ncercri i necazuri, inclusiv coborre n domeniul ntunericului nainte de a reveni acas

victorioase, au fost modificate n mod irevocabil. Jung (1968) discut despre o cltorie

similar interior, n care spiritul, sau contiina, coboar n adncimi, luptele, si apare intr-o

noua constiinta, mai cuprinztoare.Participantii la studiu descris un proces de dezvoltare interioar n faa pericolului extern i

haos.Atunci cnd circumstanele externe mpiedicat sau au limitat libertatea de comportament

i de vorbire, participantii au avut de a gsi mijloacele alternative de afirmare a umanitii i

demnitatea lor. n acest proces, au fost forai s examineze place lor existente i idei

preconcepute i s dezvolte un nou mod de a fi n lume.

Valorile spirituale i convingeri pot fi forte puternice care clientii se pot baza pe atunci cnd se

confrunt cu traume care au nevoie pentru a depi (Baskin, 2002). Prin ascultarea clienilor


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povestesc experienele lor n i deschiderea unui dialog cu privire la punctele forte spirituale ei

percep ca fiind util pentru a le, asistenii sociali le pot asista n abilitarea ei nii s fac fa

provocrilor din viaa lor cu resurse puternice. n acelai timp, lucrtorii sociali sunt capabili de

a deveni mai sensibili la moduri subtile dar puternic spiritualitate se manifest n viaa

oamenilor, si puterea de transformare pe care le ntruchipeaz.

Referinte

Baskin, C. (2002). Cercuri de rezisten: spiritualitate n practic de asisten social, educaie

i schimbare de transformare. Curenti: Bursa de noi n Servicii Umane, 1 (1). Adus de 19 iunie

2007, de la http://fsw.ucalgary.ca/currents/articles/baskin_v1_n1.htm.

Canda, ER (1989). Religie i asisten social: Nu e aa de simplu. Social Casework, 70 (9),

572-574.

Canda, ER & Furman, LD (1999). Diversitatea spiritual, n practic, de asisten social. NewYork: Free Press.

Creswell, JW (1998). Anchet calitativ i design de cercetare: Alegerea ntre cinci

tradiii.Thousand Oaks, CA: Sage Publications.

de Zulueta, F. (1993). De la durere la violen: rdcinile traumatic de distrugere. Londra:

Editori Whurr.

Greene, RR. (2007). Practic activiti de asisten social: O perspectiv de risc i

rezilien.Belmont, CA: Thomson.

Jung, CG (1968). Arhetipurile incontientului colectiv. n lucru colectate de CG Jung, Vol.. 9,

partea 1, (2nd ed). Princeton, NJ: Princeton University Press.

Sherwood, DA, Wolfer, TA, i Cntare. TL (2002). Introducere: Spiritualitate si religie, cazuri

decizie, precum i practica de lucru competente sociale. n TL Cntar, TA Wolfer, DA Sherwood,

DR Garland, B. Hugen, SW i Pittman (Eds.). Spiritualitate i religie, n practic, de asisten

social. Alexandria, VA: Consiliul pe Educaie Asistenta Sociala.

Margaretha M. Wilcke, Ph.D., este un profesor asistent in cadrul Departamentului de Asistenta

Sociala laUniversitatea de Stat din New York la Plattsburgh.Ariile sale principale de interes includ

aspecte cu privire la imigrani i refugiai, spiritualitate i asisten social, precum i locul de

munc sociale internaionale.

Spiritualitatea în Asistenta Sociala

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