Spiritual distress to spiritual transformation: Stroke survivor narratives from Hong Kong

Cardiovascular accident (stroke) is a leading cause of long-term disability for older adults worldwide, including Hong Kong. The stroke event leaves stroke survivors experiencing great distress as they struggle to regain physical ability and develop a frame of meaning. In a Chinese context, several religious traditions and secular philosophies including Buddhism, Daoism, Christianity, and Confucianism contribute to reconstruction of a meaningful post-stroke self. Symbolic interactionism interpreted by Charmaz (1987) and social constructionism offer perspectives for this work. This paper reports on a qualitative study about the spiritual transformation of 11 female stroke survivors in Hong Kong using a naturalistic inquiry approach. Data was analyzed using NVivo to create common categories and profiles. After an initial period of despair and disequilibrium, participants drew on social/environmental resources and personal spiritual resources to reconnect to spiritually-rich beliefs and practices. The stroke ultimately resulted in transformation of the loss and creation of a resilient post-stroke self. Implications suggest that the spiritual transformation process is complex in a diverse society and social care professionals do well to recognize and support culturally relevant spiritual expressions.     

Toward a Buddhist Sociology: Theories,Methods, and Possibilities

This article explores potential links between Buddhism and sociology, highlighting the many commonalities between sociology and Buddhism, with an emphasis on ways that Buddhist thought and practice may contribute to the field of sociology. What could Buddhism offer to our understanding of social institutions, social problems, and to the dynamics and possibilities for social change? The Four Noble Truths, central to Buddhist teachings, are explored in reference to their sociological theory applications. Finally, mindfulness practices that are endemic to Buddhism are explored as tools for sociologists to consider as they work reflexively, develop sociological insights, and pursue social justice.     

Students' Use of Self: Teaching Implications

Social workers acknowledge that they bring more than their professional skills and knowledge to practice, hence the emphasis in many social work programs on enhancing students' self knowledge. After a general overview of self‐knowledge activities for students, the gap between insight and practice is highlighted. The empirical literature is reviewed to find specific and purposeful self enactments, defined as functional ways in which workers intentionally apply their self to practice. Located within professional boundaries, such self enactments potentially form the basis upon which students might consider how to apply their own personal self.     

God as Selfobject and the Therapeutic Potential of Divine Failure

Although early psychoanalytic theorists took a disapproving stance towards religious belief, later theorists recognized the critical support that a relationship with God provides the believer. This shift has allowed social workers to continue utilizing psychodynamic theory without taking a condescending attitude towards their clients’ religious beliefs. Kohut’s articulation of selfobject needs that persist throughout adulthood provided a prism through which to understand the support for the underlying structures of the self that a connection with the divine offers. However, Kohut’s identification of God as a selfobject limits itself to only its supportive element. This article explores the potential for psychological growth inherent in a relationship with God. The ability to acknowledge and mentally process divine failure—those moments where for the believer God does not offer sought after support—seem to be the primary catalyst for exercising this potential growth. Clinical examples are provided to demonstrate how a relationship with God can be addressed in a therapeutic context.     

‘Experiencing life for the first time’: the effects of a traumatic death course on social work student mindfulness and empathy

Mindfulness and empathy are protective factors for social workers and may also improve client outcomes. They may be especially important when dealing with clients experiencing grief and death-related challenges. This study replicated a previous study assessing empathy and mindfulness in social work students before and after an experiential death education course with a focus on traumatic grief. The Empathy Assessment Index and the Five Facet Mindfulness Questionnaire were used to measure changes in empathy and mindfulness in 111 primarily MSW-level social work students after the completion of the course. Results showed statistically significant improvements in overall empathy, on three of five empathy subscales, and on four of five mindfulness facets. A qualitative analysis of responses to an open-ended question asking about ways in which the course was meaningful to students found themes of increased awareness, a deepened sense of connection, and preparation for clinical practice.     

Including Spirituality in the Social Work Curriculum: Perspectives from South Asia

This article is based on a study of 1,084 social work educators from six South Asian countries on their perspectives on including spirituality in the social work curriculum. Findings revealed that all educators across countries felt that a course on spirituality was desirable. They differed however in aspects such as level of course introduction (undergraduate or postgraduate), the nature of the course (optional or compulsory) and the curriculum content (evidence based or experiential). Further educators construed varied meanings of spirituality (transcendence, mind-soul discourse, relational) and spiritually sensitive practice (actively using spirituality and mindfulness as methods of practice for intervention and drawing upon the spiritual strength and potential of the clientele/group/community to plan intervention). Four log regression models also determined predictors of educators' perceptions on spirituality for micro practice, macro practice, level of course introduction and curriculum content. Country, educators' religious background, years of service and scores on Spirituality Assessment Scale emerged as key predictors. Based on educators' responses, this article provides a suggestive frame for the curriculum. With spirituality and its plausible settings of applications, a case is also made for giving credence to indigenising and decolonising approaches in social work education in South Asia.     

Sustaining and Strengthening a Macro Identity: The Association of Macro Practice Social Work

Macro practice focuses on community-level interventions, such as management, organizing, research, and policy advocacy. Despite social work's deep roots in this type of work, macro practice and macro practitioners often practice without support or connections with other macro practitioners, and are underrepresented in the profession. In 2006, a group of social workers, including academics and practitioners, formed the Association of Macro Practice Social Work (AMPSW). AMPSW works to strengthen the professional identity of macro practitioners, elevate the status of macro social workers, and address common concerns within the social work profession.     

Field Education in the Present Moment: Evaluating a 14-Week Pedagogical Model to Increase Mindfulness Practice

Social work practitioners increasingly use mindfulness techniques, and research into the impact of this practice is being explored by multiple related disciplines, such as psychology and education. Cultivating the potential benefits of mindfulness at multiple practice levels necessitates curricular integration of mindfulness training. This article reports on the evaluation of a 14-week mindfulness-based pedagogical model implemented in two sections of social work field seminars. Using a pretest and posttest survey design that included an existing five-dimension mindfulness scale, students exhibited significant change in three facets of mindfulness: observing, nonjudgment of inner experience, and nonreactivity to inner experience. Implications for social work education and directions for future research are explored.     

Social work and pastoral counseling: Empowering each other

ABSTRACT

This article addresses the divergent outcomes which can result from counseling services offered pastorally versus clinically. As faith leaders often have greater direct access than social workers to supporting religious populations, it is important to explore the intersection between religious pastoral support and clinical social work. Presenting six scenarios from the author’s own experiences as both a rabbi and social worker, this article processes each scenario first through the pastoral lens of an Orthodox rabbi, followed by the clinical lens of a social worker or other mental health professional. The client outcomes which are produced from each modality are radically different. This contrast demonstrates the distinction between the goals, values, and training of each profession, and highlights importance for future work to be done in linking religious and pastoral training to mental health services, as well as broadening the scope of cultural competence for social workers and therapists who may engage with tight-knit religious populations.     

Innovating adult social work practice—learning from the Named Social Worker for adults with learning disabilities pilots

In 2016, following the publication of the vision for adult social work in England, the Chief Social Worker for Adults at the Department of Health in England announced the intention to pilot a new social work role—that being a Named Social Worker supporting people with learning disabilities. Phase 1 of the pilot has tested a reframing of the social work role as a relational practitioner with an expertise in human rights, freed from transacting the management of care. Phase 2 is now underway testing key knowledge and skills requirements for post-qualifying practice in the field of social work supporting adults with learning disabilities. Heuristic approaches are capturing outcomes from generative learning processes throughout the pilot. The insight emerging from this national pilot is that at its heart, named social work is about qualifying and on-going post-qualifying social work education which promotes and maintains practitioner reflexivity and connection to their social work values. We are finding that self-advocates may be a critical influencing factor, positively affecting the sources of resistance through making explicit the connection between social work values and lived experience of practice from the people social workers are there to serve.     

Time, Self, and the Curiously Abstract Concept of Agency*

The term "agency" is quite slippery and is used differently depending on the epistemological roots and goals of scholars who employ it. Distressingly, the sociological literature on the concept rarely addresses relevant social psychological research. We take a social behaviorist approach to agency by suggesting that individual temporal orientations are underutilized in conceptualizing this core sociological concept. Different temporal foci—the actor's engaged response to situational circumstances—implicate different forms of agency. This article offers a theoretical model involving four analytical types of agency ("existential,""identity,""pragmatic," and "life course") that are often conflated across treatments of the topic. Each mode of agency overlaps with established social psychological literatures, most notably about the self, enabling scholars to anchor overly abstract treatments of agency within established research literatures.     

Existential social work and the quest for existential meaning and well-being: A conceptual framework

ABSTRACT

The aim of this article is to conceptualize “existential social work.” A greater understanding of what existential social work means may enable social workers and those studying social work to see how its practice can reveal “the truth” about human existence and how they, as professionals, can enhance existential meaning and existential well-being among their clients. In such work, existential social workers have at their disposal tools such as the Frankl therapeutic approach to existential analysis (i.e., logotherapy) as well as spiritual-sensitive modalities (prayer and mindfulness). To interpret and understand apparent phenomena in the therapy is the ultimate goal with existential social work practices, thus providing clients with the opportunity to discover the meaning that exists in themselves. In addition, these practices pave the way for existential well-being.     

Self-Care Practice in Social Work Education: A Systematic Review of Interventions

Social work is a demanding profession as practitioners routinely face difficult situations that affect their well-being. The National Association of Social Workers strongly supports self-care practice as an approved mechanism to offset these challenges, yet practitioners report not learning techniques necessary to perform self-care. In this study, a systematic review compliant with Preferred Reporting Items for Systematic Reviews and Meta-Analyses standards was conducted to identify evidence-based interventions used to improve student self-care practice in social work education. In the four studies meeting inclusion criteria, mindfulness practice was the only empirically evaluated self-care strategy reported—and with mixed results. Mindfulness activities enable social workers to sustain their well-being and is critical to modeling and providing effective service delivery to clients. Areas for further research are indicated.     

Braving Human Suffering: Death Education and its Relationship to Empathy and Mindfulness

Social workers are likely to encounter clients dealing with traumatic grief and death in their practice. Though death education has gained in popularity and acceptance, few social work students receive coursework in this area and many are unprepared to deal with their clients' and their own emotions regarding death and grief. Though death-related content may evoke provider avoidance, mindfulness and empathy may help regulate provider emotions and responses. This United States-based study evaluates the effectiveness of experiential death education on mindfulness and empathy. Measures in three separate cohorts were given at the beginning and end of the course. Results show statistically significant increases on the Five Facet Mindfulness Questionnaire and the Questionnaire of Cognitive and Affective Empathy, indicating that such a course may be effective in increasing both mindfulness and empathy in social work students and those in related fields.     

The Use of Self from a Relational Perspective

This article explores the implications of a contemporary relational perspective on the use of self in social work practice. The author is responding to an article by Andrea Reupert, who interviewed social workers and reported they tended to see their concept of self as individualistic, autonomous, and only partially defined by others, even though social work practice focuses on person-in-environment. In this article, the author expands the concept of self and argues that a contemporary view of the therapist’s self is one that is dialogic, contextualized, decentered, and multiple. Additionally, the author suggests that this relational perspective has implications for teaching and supervision. Several clinical vignettes are provided to illustrate the concepts under discussion.     

The fall and rise of ‘use of self’? An exploration of the positioning of use of self in social work education

‘Use of self’ was a central concept in social work in the middle of the twentieth century. Since then its emphasis in social work education has declined as more managerial, procedural and task-focused approaches have prevailed. A review of the degree and postgraduate diploma in social work in Scotland, initiated in 2014, incorporated a comparative content analysis of past and present UK National Occupational Standards (NOS) for social work. The analysis revealed many shifts in thinking and practice, including increased emphasis on ‘use of self’ in the 2013 Standards. This paper reports on this finding in the context of the fluctuating positioning of use of self in social work education, and the potential impact of these changes on qualified practice. It concludes that the changing standards reflect increasing interest in social workers’ ability to draw reflectively on ‘self’ in their day to day practice. Some of the drivers and challenges for a renewed focus on relationship-based practice and use of self are identified, as well as the opportunities presented by this review of the degree for evaluating the impact of changing educational policy on day to day social work practice.