Explaining the Spiritual Dimension and its Cultural Impact
A person’s feeling of purpose, morality, and connection to the transcendent universe are all parts of their spirituality. It is a crucial component of a person’s identity and includes their belief system, relationship with a higher power, relationship with people, and relationship with the environment. This dimension gives people a sense of tranquility, direction, and meaning in life. According to Darrell et al. (2017), spirituality can impact a person’s choices in food, dress, and educational pursuits. It is an inclusive idea that applies to all people, both religious and non-religious and is not restricted to religious views (Hutchison, 2019).
Positive Reactions to Spiritual Perspectives
I strongly agree with Fowler and Wilber’s beliefs on spiritual development. My ideals, which encourage compassion, personal development, and self-awareness, align with Fowler’s perspective that religion is a universal feature of human existence that transcends religious beliefs. His view acknowledges that faith can be unique and self-created, considering various identities and life experiences. Similar insights are provided by Wilber’s integral theory, which allows for a deeper comprehension of human growth and functioning throughout various life phases and goes beyond the usual biopsychosocial approach (Hutchison, 2019).
Adverse Reactions to Spiritual Perspectives
The assertion that early experiences significantly impact subsequent faith formation is one part of Fowler’s thesis that elicits negative responses. Powell and Holleran (2017) state that as someone who experienced familial issues during infancy and youth, they found solace in the idea that faith may grow even amid adversity. People can change and grow spiritually, even in adversity (Van Hook, 2016).
Impact of Reactions on Work with Clients
I can build connections and understanding with clients with diverse spiritual philosophies thanks to my favorable reactions. It enables a client-centered strategy that honors their values and beliefs. To prevent any detrimental impact on treatment sessions, on the other hand, I must continue to be conscious of my biases. I can create a welcoming environment that supports customers’ spiritual well-being by upholding cultural humility and being open to various viewpoints. (Crisp, 2018).
Personal and Professional Growth
I must continually work on self-awareness and contemplation, acknowledging and questioning my spiritual preconceptions and ideas to maintain cultural competence. I can better help customers from many backgrounds if I continue to learn about various spiritual traditions. Professional development in cultural competency and supervision can successfully improve my capacity to integrate spirituality into therapy (Eurich, 2018).
Knowledge of Human Spirituality in Social Work
My knowledge of human spirituality improves the way I practice social work. I can provide more thorough, culturally sensitive interventions that target my client’s unique needs and strengths by including spirituality in the diagnostic and intervention procedures. Respecting clients’ spiritual and cultural values is emphasized in Social Work Disposition #10, which aligns with this strategy (NASW, 2017).
Conclusion:
Using spiritual understanding, such as the theories of Fowler and Wilber, in social work practice can result in more efficient and culturally appropriate interventions. Understanding how spirituality affects clients from varied cultural backgrounds enables a greater comprehension of their experiences and needs. Social workers may establish welcoming workplaces that encourage holistic well-being and give clients the confidence to reach their objectives by adopting cultural humility and upholding a commitment to lifelong learning.
References
Crisp, B. R. (2018). Religion, spirituality, and social work: an international perspective. International Journal of Human Rights in Healthcare, 11(2), 91–99. https://doi.org/10.1108/ijhrh-10-2017-0060
Darrell, L., Rich, P. M. S. U. T., & University, L. M. S. (2017). Faith and Field: The Ethical Inclusion of Spirituality within the Pedagogy of Social Work: The Field Educator. Field Educator Journal. https://fieldeducator.simmons.edu/article/faith-and-field-the-ethical-inclusion-of-spirituality-within-the-pedagogy-of-social-work/
Hutchison, E. D. (2019). CUSTOM: Grand canyon university swk 515 Human behavior in the social environment i: Conception through middle childhood custom electronic edition. SAGE Publications.
National Association of Social Workers. (2017). NASW code of ethics. Retrieved Month, Day, Year, from https://www.socialworkers.org/About/Ethics/Code-of-Ethics/Code-of-Ethics-English
Powell, T., & Holleran-steiker, L. (2017). Supporting Children After a Disaster: A Case Study of a Psychosocial School-Based Intervention. Clinical Social Work Journal, 45(2), 176-188. https://doi.org/10.1007/s10615-015-0557-y
Van Hook, M. P. (2016). Spirituality as a Potential Resource for Coping with Trauma. Social Work and Christianity, 43(1), 7-25. https://lopes.idm.oclc.org/login?url=https://www.proquest.com/scholarly-journals/spirituality-as-potential-resource-coping-with/docview/1767334686/se-2
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