Consider how you might address a client’s crisis that includes a spiritual or religious component.
• Access the Social Work Case Studies media in the Learning Resources and explore the case of Najeeb.
Submit a 2- to 4-page paper analyzing the case and applying your perspective on spirituality. Be sure to address the following:
• As a social worker, would you include spirituality and religion in your initial assessment of Najeeb? Why or why not?
• What strategies might you use to ensure that your personal values would not influence your practice with Najeeb? How would these strategies support ethical practice?
• How would you address the crisis that Najeeb is experiencing?
Sample solution
Dante Alighieri played a critical role in the literature world through his poem Divine Comedy that was written in the 14th century. The poem contains Inferno, Purgatorio, and Paradiso. The Inferno is a description of the nine circles of torment that are found on the earth. It depicts the realms of the people that have gone against the spiritual values and who, instead, have chosen bestial appetite, violence, or fraud and malice. The nine circles of hell are limbo, lust, gluttony, greed and wrath. Others are heresy, violence, fraud, and treachery. The purpose of this paper is to examine the Dante’s Inferno in the perspective of its portrayal of God’s image and the justification of hell.
In this epic poem, God is portrayed as a super being guilty of multiple weaknesses including being egotistic, unjust, and hypocritical. Dante, in this poem, depicts God as being more human than divine by challenging God’s omnipotence. Additionally, the manner in which Dante describes Hell is in full contradiction to the morals of God as written in the Bible. When god arranges Hell to flatter Himself, He commits egotism, a sin that is common among human beings (Cheney, 2016). The weakness is depicted in Limbo and on the Gate of Hell where, for instance, God sends those who do not worship Him to Hell. This implies that failure to worship Him is a sin.
God is also depicted as lacking justice in His actions thus removing the godly image. The injustice is portrayed by the manner in which the sodomites and opportunists are treated. The opportunists are subjected to banner chasing in their lives after death followed by being stung by insects and maggots. They are known to having done neither good nor bad during their lifetimes and, therefore, justice could have demanded that they be granted a neutral punishment having lived a neutral life. The sodomites are also punished unfairly by God when Brunetto Lattini is condemned to hell despite being a good leader (Babor, T. F., McGovern, T., & Robaina, K. (2017). While he commited sodomy, God chooses to ignore all the other good deeds that Brunetto did.
Finally, God is also portrayed as being hypocritical in His actions, a sin that further diminishes His godliness and makes Him more human. A case in point is when God condemns the sin of egotism and goes ahead to commit it repeatedly. Proverbs 29:23 states that “arrogance will bring your downfall, but if you are humble, you will be respected.” When Slattery condemns Dante’s human state as being weak, doubtful, and limited, he is proving God’s hypocrisy because He is also human (Verdicchio, 2015). The actions of God in Hell as portrayed by Dante are inconsistent with the Biblical literature. Both Dante and God are prone to making mistakes, something common among human beings thus making God more human.
To wrap it up, Dante portrays God is more human since He commits the same sins that humans commit: egotism, hypocrisy, and injustice. Hell is justified as being a destination for victims of the mistakes committed by God. The Hell is presented as being a totally different place as compared to what is written about it in the Bible. As a result, reading through the text gives an image of God who is prone to the very mistakes common to humans thus ripping Him off His lofty status of divine and, instead, making Him a mere human. Whether or not Dante did it intentionally is subject to debate but one thing is clear in the poem: the misconstrued notion of God is revealed to future generations.
References
Babor, T. F., McGovern, T., & Robaina, K. (2017). Dante’s inferno: Seven deadly sins in scientific publishing and how to avoid them. Addiction Science: A Guide for the Perplexed, 267.
Cheney, L. D. G. (2016). Illustrations for Dante’s Inferno: A Comparative Study of Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Cultural and Religious Studies, 4(8), 487.
Verdicchio, M. (2015). Irony and Desire in Dante’s” Inferno” 27. Italica, 285-297.
Sample Answer
Sample Answer
Addressing Najeeb’s Crisis: A Spiritual Perspective in Social Work Practice
Introduction
Crisis situations often encompass complex layers that include emotional, psychological, and sometimes spiritual dimensions. In the case of Najeeb, a young man navigating personal turmoil that intertwines with his cultural and religious identity, a nuanced approach is essential. This paper analyzes Najeeb’s case, focusing on the inclusion of spirituality and religion in assessment, the strategies to ensure ethical practice devoid of personal biases, and the interventions to address his crisis effectively.
Including Spirituality and Religion in Initial Assessment
As a social worker, I would prioritize the inclusion of spirituality and religion in my initial assessment of Najeeb. Understanding an individual’s spiritual beliefs is crucial for several reasons:
1. Holistic Approach: Social work emphasizes a holistic perspective, recognizing that individuals are shaped by biological, psychological, social, and spiritual factors (Hodge, 2017). By considering spirituality, I can gain deeper insights into Najeeb’s values, coping mechanisms, and sources of strength.
2. Cultural Sensitivity: Najeeb’s cultural background likely plays a significant role in how he perceives his crisis and seeks support. Acknowledging his spiritual beliefs fosters cultural competence and respect for his identity (Sue et al., 2009).
3. Support Systems: Spirituality may serve as a critical support system for Najeeb. Understanding his religious community and its potential role in his healing process can inform interventions that are more relevant and effective.
4. Empowerment: Engaging with Najeeb’s spiritual beliefs can empower him to draw upon his faith as a resource during difficult times. This empowerment can promote resilience and foster a sense of hope (Hodge, 2017).
In summary, integrating spirituality into the initial assessment is not merely beneficial but essential for understanding the complete picture of Najeeb’s experience.
Strategies to Maintain Ethical Practice
To ensure that my personal values do not influence my practice with Najeeb, I would employ several strategies:
1. Self-Reflection: Regular self-reflection is vital for recognizing my biases and beliefs. Engaging in supervision or consultation with colleagues can provide additional perspectives and help identify areas where personal values may intrude (Reamer, 2013).
2. Cultural Competence Training: Participating in ongoing education regarding cultural competence can enhance my understanding of different spiritual beliefs and practices. This knowledge equips me to approach Najeeb’s situation with openness and respect.
3. Adherence to Ethical Standards: Familiarizing myself with the National Association of Social Workers (NASW) Code of Ethics reinforces the importance of cultural humility and respect for clients’ beliefs. This adherence ensures that my practice remains grounded in ethical principles (NASW, 2017).
4. Client-Centered Approach: Focusing on Najeeb’s values, preferences, and goals rather than imposing my own beliefs creates a collaborative relationship. This client-centered approach prioritizes his perspective and enhances rapport.
These strategies collectively support ethical practice by cultivating an environment where Najeeb feels safe to express his beliefs without fear of judgment or bias.
Addressing Najeeb’s Crisis
To effectively address Najeeb’s crisis, I would implement the following interventions:
1. Crisis Intervention: Utilizing a crisis intervention model, I would provide immediate support to address Najeeb’s acute distress. This may involve active listening, validating his feelings, and providing a safe space for him to express his concerns.
2. Spiritual Assessment: Conducting a spiritual assessment will allow me to understand Najeeb’s beliefs, values, and coping mechanisms related to his faith. Questions may include how his spirituality informs his identity, what role it plays in his coping strategies, and whether he finds solace in prayer or community support.
3. Resource Connection: If Najeeb expresses a desire for spiritual support, I would connect him with local religious leaders or support groups within his faith community. This connection can provide him with additional emotional support and guidance tailored to his beliefs.
4. Developing Coping Strategies: Collaboratively with Najeeb, I would explore coping strategies that align with his spiritual beliefs. This may include mindfulness practices, prayer, or engaging in community service as methods to foster resilience.
5. Follow-Up: Establishing a follow-up plan is essential to monitor Najeeb’s progress and reassess his needs over time. Continued engagement allows for adjustments to interventions based on his evolving circumstances.
Conclusion
Addressing crises in social work practice requires sensitivity to the multifaceted nature of individual experiences. In the case of Najeeb, incorporating spirituality into the assessment process not only aligns with ethical standards but also empowers him to navigate his challenges meaningfully. By employing strategies to mitigate personal bias and implementing holistic interventions centered on his spiritual beliefs, I can facilitate a supportive environment for Najeeb’s healing journey.
References
– Hodge, D. R. (2017). Spiritual Assessment: A Review of Relevant Literature. Social Work, 62(4), 336-344.
– NASW (National Association of Social Workers). (2017). Code of Ethics. Retrieved from [NASW website].
– Reamer, F. G. (2013). Social Work Values and Ethics (4th ed.). New York: Columbia University Press.
– Sue, S., Cheng, J. K. Y., Saad, C. S., & Cheng, J. (2012). Asian American Mental Health: A Cultural Review. American Psychologist, 67(7), 532-540.
