The Experts below are selected from a list of 204 Experts worldwide ranked by ideXlab platform
Malcolm Payne - One of the best experts on this subject based on the ideXlab platform.
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modern Social Work Theory
1997Co-Authors: Malcolm PayneAbstract:PART I: THINKING ABOUT Social Work Theory.- 1. The Social Construction of Social Work Theory.- 2. Evaluating Social Work Theory.- 3. Connecting Theory and Practice.- PART II: REVIEWING Social Work THEORIES.- 4. Psychodynamic Practice.- 5. Crisis and Task Centred Models.- 6. Cognitive Behavioural Practice.- 7. Systems and Ecological Practice.- 8. Macro Practice, Social Development and Social Pedagogy.- 9. Strengths, Narrative and Solution Practice.- 10. Humanistic Practice, Existentialism and Spirituality.- 11. Empowerment and Advocacy.- 12. Critical Practice.- 13. Feminist Practice.- 14. Anti-Oppressive and Multicultural Sensitivity Practice
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Psychodynamic Theory within the politics of Social Work Theory
Journal of Social Work Practice, 1992Co-Authors: Malcolm PayneAbstract:Abstract It is argued that Social Work Theory has a politics in which supporters of theoretical perspectives are in discourse. The political position of psychodynamic Theory has varied in each of three phases of Social Work theoretical development: the pre-influence, dominance and alternatives phases. In the dominance phase Social Work theories usually derived from psychoanalysis, psychodynamic ideas permeated basic Social Work practices and non-psychodynamic perspectives were influenced by it. In the alternatives phase, these influences continued, psychodynamic Theory became a player in a wider discourse, was incorporated into or incorporated other perspectives and continued its dominance in specific settings. However, intensity of criticism of it, non-therapeutic approaches in much of Social Work, restricted training programmes, poor media of professional communication, the novelty of newer perspectives and poor transfer of new developments in psychodynamic Theory have implied an insecure position for p...
Liam B. Gray - One of the best experts on this subject based on the ideXlab platform.
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Reimaging Field Instruction from a Spiritually Sensitive Perspective: An Alternative Approach
Social Work, 1999Co-Authors: Joshua N. Okundaye, Cathleen Gray, Liam B. GrayAbstract:No longer can we tell whether it is the student offering himself to the teacher or the teacher offering herself to the student. We see each of the two beings mirroring the other in pure reflection. - Huang & Lynch, 1995, p. 4 As we come to the end of the 20th century and celebrate 100 years of Social Work, we take this opportunity to reflect on how we train, supervise, mentor, and teach beginning professionals. Students come to the profession of Social Work from a wide range of age groups and truly diverse and rich backgrounds and with many hopes and fears as beginning professionals. What is unique about the professional training of Social Workers is that all full-time and many part-time students enter practice the same day they enter graduate school. This form of education, referred to as field instruction, relies heavily on experienced practitioners to provide supervised practice opportunities that enable students to acquire the requisite knowledge, skills, and professional identity for professional Social Work practice (Rogers & McDonald, 1992). The original goal of this article was to apply Buddhist principles to field Work supervision, but as we began to explore the topic we found that other worldviews such as Taoism and African and Native American traditions have the potential to add a wealth of insight to the subject. As our discussions began to develop into a thesis, we were struck by the fascinating ways religious and spiritual principles could be applied to Social Work education. It would run counter to our goals for us to propose a replacement to the traditional model. Instead we seek to broaden the scope of traditional models, allowing for alternatives that may function more effectively in a contemporary context. This article takes this notion of spirituality into the practice setting through field instruction. We emphasize the value of this notion in the education of the student in the field. Specifically, we suggest some ways of adding to the value of the experience by attending to the spiritual nature of the field instructor-student relationship. We bring this sense of spirituality into practice settings because the field experience is an important point of entry into practice and as such, one of the most critical points of entry for a paradigm shift. While releasing the roles of "field instructor" and "student" from static definitions, we also propose that fieldWork can provide a mutually enriching growth experience for both the student and the field instructor and effectively respond to the modern changes and challenges faced by that relationship. We chose to use a spiritual perspective and Eastern spiritual concepts toward increasing the intrinsic value of this invaluable part of Social Work education. Five core concepts from Eastern religious and spiritual traditions (that is, Buddhism, Confucianism, and Taoism) that could prove beneficial to fieldWork supervision are isolated for this purpose. The concepts are Sacred Space, karma, interrelation - emptiness, process dedicated to process - no goal, and Taoist harmony. Reimaging field instruction from a spiritual perspective is presented as a specific model of practice and as an alternative way that is useful in our attempts to understand relationships formed during fieldWork education. Approaching the supervisor-student relationship as a sacred space, respecting the radically interdependent nature of all relationships, and focusing on the process of the relationship rather than the goal opens the process of fieldWork supervision to the upper limits of its potential. Although it appears that the meaning of the terms supervision, field instruction, and mentorship deserve no further explanation, it is important to present precise definitions of these terms for the purpose of clarity and consistency. Supervision is providing emotional support, sharing of clinical responsibilities, a resource person to discuss client issues, enhanced professional development, opportunity to discuss Social Work Theory and practice, feedback, appreciation, agency, a sense of belonging, and personal growth (Kadushin, 1974). …
Beth Prusaczyk - One of the best experts on this subject based on the ideXlab platform.
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letting go conceptualizing intervention de implementation in public health and Social service settings
American Journal of Community Psychology, 2018Co-Authors: Virginia R Mckay, Alexandra B Morshed, Ross C Brownson, Enola K Proctor, Beth PrusaczykAbstract:The discontinuation of interventions that should be stopped, or de-implementation, has emerged as a novel line of inquiry within dissemination and implementation science. As this area grows in human services research, like public health and Social Work, Theory is needed to help guide scientific endeavors. Given the infancy of de-implementation, this conceptual narrative provides a definition and criteria for determining if an intervention should be de-implemented. We identify three criteria for identifying interventions appropriate for de-implementation: (a) interventions that are not effective or harmful, (b) interventions that are not the most effective or efficient to provide, and (c) interventions that are no longer necessary. Detailed, well-documented examples illustrate each of the criteria. We describe de-implementation frameWorks, but also demonstrate how other existing implementation frameWorks might be applied to de-implementation research as a supplement. Finally, we conclude with a discussion of de-implementation in the context of other stages of implementation, like sustainability and adoption; next steps for de-implementation research, especially identifying interventions appropriate for de-implementation in a systematic manner; and highlight special ethical considerations to advance the field of de-implementation research.
Liz Frost - One of the best experts on this subject based on the ideXlab platform.
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Why Teach Social Work Students PsychoSocial Studies
Social Work Education, 2008Co-Authors: Liz FrostAbstract:This paper is primarily concerned with examining how the current re‐emergence of psychoSocial Theory, mainly emanating from sociology, is useful for informing Social Work Theory. Firstly it considers two extended examples of the limitations and/or contradictions in current Theory for Social Work (that of linguistic determinism and postmodern versions of identity), and suggests how psychoSocial Theory offers ways forward for understanding and practice. The paper then considers two particular strengths in psychoSocial Theory: the ability to offer a ‘rich’ conceptualisation of the subject, and the equalising of Worker and service user implicit in the Theory. A further section looks briefly at the recent application of psychodynamic principles in Social Work practice, as ‘relationship‐based practice’. It then briefly considers some further implications for research and ‘evidence’ for Social Work. The paper's final section offers a discussion of two potential limitations in applying psychoSocial Theory in prac...
Joshua N. Okundaye - One of the best experts on this subject based on the ideXlab platform.
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Reimaging Field Instruction from a Spiritually Sensitive Perspective: An Alternative Approach
Social Work, 1999Co-Authors: Joshua N. Okundaye, Cathleen Gray, Liam B. GrayAbstract:No longer can we tell whether it is the student offering himself to the teacher or the teacher offering herself to the student. We see each of the two beings mirroring the other in pure reflection. - Huang & Lynch, 1995, p. 4 As we come to the end of the 20th century and celebrate 100 years of Social Work, we take this opportunity to reflect on how we train, supervise, mentor, and teach beginning professionals. Students come to the profession of Social Work from a wide range of age groups and truly diverse and rich backgrounds and with many hopes and fears as beginning professionals. What is unique about the professional training of Social Workers is that all full-time and many part-time students enter practice the same day they enter graduate school. This form of education, referred to as field instruction, relies heavily on experienced practitioners to provide supervised practice opportunities that enable students to acquire the requisite knowledge, skills, and professional identity for professional Social Work practice (Rogers & McDonald, 1992). The original goal of this article was to apply Buddhist principles to field Work supervision, but as we began to explore the topic we found that other worldviews such as Taoism and African and Native American traditions have the potential to add a wealth of insight to the subject. As our discussions began to develop into a thesis, we were struck by the fascinating ways religious and spiritual principles could be applied to Social Work education. It would run counter to our goals for us to propose a replacement to the traditional model. Instead we seek to broaden the scope of traditional models, allowing for alternatives that may function more effectively in a contemporary context. This article takes this notion of spirituality into the practice setting through field instruction. We emphasize the value of this notion in the education of the student in the field. Specifically, we suggest some ways of adding to the value of the experience by attending to the spiritual nature of the field instructor-student relationship. We bring this sense of spirituality into practice settings because the field experience is an important point of entry into practice and as such, one of the most critical points of entry for a paradigm shift. While releasing the roles of "field instructor" and "student" from static definitions, we also propose that fieldWork can provide a mutually enriching growth experience for both the student and the field instructor and effectively respond to the modern changes and challenges faced by that relationship. We chose to use a spiritual perspective and Eastern spiritual concepts toward increasing the intrinsic value of this invaluable part of Social Work education. Five core concepts from Eastern religious and spiritual traditions (that is, Buddhism, Confucianism, and Taoism) that could prove beneficial to fieldWork supervision are isolated for this purpose. The concepts are Sacred Space, karma, interrelation - emptiness, process dedicated to process - no goal, and Taoist harmony. Reimaging field instruction from a spiritual perspective is presented as a specific model of practice and as an alternative way that is useful in our attempts to understand relationships formed during fieldWork education. Approaching the supervisor-student relationship as a sacred space, respecting the radically interdependent nature of all relationships, and focusing on the process of the relationship rather than the goal opens the process of fieldWork supervision to the upper limits of its potential. Although it appears that the meaning of the terms supervision, field instruction, and mentorship deserve no further explanation, it is important to present precise definitions of these terms for the purpose of clarity and consistency. Supervision is providing emotional support, sharing of clinical responsibilities, a resource person to discuss client issues, enhanced professional development, opportunity to discuss Social Work Theory and practice, feedback, appreciation, agency, a sense of belonging, and personal growth (Kadushin, 1974). …