Strengths Based Model and Social Role Valorization (SRV)

Strengths Based Model and Social Role Valorization (SRV) In your own words, explain the strengths and weaknesses of each model Strength Based Model (SBM) The Strengths This model strongly focuses on the identification of people’s abilities, interests and capabilities and on their strengths and potential. This is a recovery model used in mental health rehabilitation. In New Zealand, there are a number of standardized assessments that have been developed. Since 1998, all mental health services in New Zealand have been required by government policy to use the recovery approach. It is an empowering approach as the focus is on the strengths and abilities of the person rather that deficits and problems of the person and their family. The policy has concerned the way to use of stigmatizing, labeling or blaming language. The Strength Based Model creates hope by focusing on what has worked well for them in the past. The strength base model indentifies the positive things for the person and their environment. The strength based model realized communities are seen as resources not barriers. SBM understand the needs of mental people lead to can support them in their journey. The Weaknesses Following the Ministry of Youth Deveopment, 2009 SBM has unstructured youth activities. For example: SBM does not have aim or focus for youth clubs and are associated with poor immediate and long-term outcomes for the young people involved. Social role valorization (SRV) The Strengths In 1983, SRV is formulated by Wolf Wolfensberger. SRV gives a concept of transacting human relationships and human service. The major purpose of SRV is creates and supports socially valued for people in society. Moreover, SRV is intended to be used to analyze the process and effects of societal devaluation. SRV gives people know about the right of individuals valued equally and they have opportunity to contribute meaningful for their community. SRV mentions that if people have valued roles by society than they are more likely to access the good life as in friendships, the family, education, opportunity for work†¦ SRV has 2 broads strategies for enhancing the perceived value of people. The firstly, focusing on enhancing social image. The secondly, focusing on the person’s ability to fulfill lives that are socially valued. SRV can influence assessment, planning and coordination by giving a clear idea of services needed to fulfill socially valued roles. Service is provided within the service framework so often people with disability live, work and socialize with the same people and staff. The Weaknesses SRV has existed several years. It needs time to give more complementary. SRV does not improve consciousness of guarantee concern about devalued people in society. Even though SRV affects participants, it cannot control the character of participants. SRV has several societal impacts, which confined to narrow human service fields. The people in SRV are providing the re-valorization efforts. For example, support workers are paid for their job lead to SRV is not helping for disabled person out of interpersonal motivation for example: attraction, emotional attachment or friendship, and people are well aware of this. Hence, SRV is non-genuine and unstable. Comparison includes perspectives of disabled or older people (or a specific group of people) are considered. (Disabled People) The Strength Based Model (SBM) Assessment: The assessment is necessary for disabled people and mental problem because it will collect the client’s information and the staff can understand the client’s condition. The assessment will assess about the strength, aim and preferences of client. The SBM will identify skills, resources and capacity rather than deficits. SBM will setup the goals, which are realistic and achievable. Coordination Improving the relationship between the client and the professional The service system has capacity to go to the client. The service and support not only are addressed current clinical issues but also include social, housing, employment and spiritual for intellectual disability. Planning Planning focus on the steps how to achieve the goals of client. Moreover, planning also wants to improve the commitment between staff and support workers. Each client has their own planning to recovery. The Social Role Valorization Needs assessment and service coordination This is a service model where services are provided for people who meet either MOH and DHB eligibility. The MOH contracts NASC to access people with neurological conditions that result in permanent disabilities, developmental disabilities in children and young people include physical intellectual or sensory. NASC services are also delivered for people aged over 65 who have an age related illness. The services are provide as community support services, resident care, respite care, day care, behavior support, rehabilitation services and equipment. The assessment will identify current abilities, resources, goals and needs and establish what is the most important need for person. A comprehensive package of services may be required to meet individual needs. These may be from different funded sources, community support services and residential support. Service coordination is a process that enables an individual to meet their goals. Planning Following the assessment, planning includes identifying activities to achieve the person’s goal, meet needs and promote problem solving. Family needs to involve the process of disabled people. In addition, any friend or other relatives of the client can also help for the person with disability. The needs of client need to identify in care plan for all staff know when they give care. A summary of the expected outcomes for disabled or older people (or a specific group people) The Strength Based Model (SBM) There are several expected outcomes brought from the Strength Based Model. SBM creates special feeling and make strong sense of hope and optimism. SBM can find out weaknesses and vulnerabilities and can build on strengths. The purpose of SBM is creates helping process on strengths, interest and knowledge. SBM creates good relationship as collaborative and mutual between organization, client and their family. SBM emphasizes that individuals has duty own their recovery and SBM provides caring community. The social role valorization The main goal and purpose of SRV is wants to create and support valued roles for people. If people can understand socially valued roles lead to they can receive from their society good things. For example: community support, opportunity for a better life. Conformation that there is sufficient detail in the model to cover assessment, planning and coordination Comparison accords with recommended texts Wayne Hammond, Ph.D. 2010. Principles of Strength-Based Practice. Resiliency Initiatives. John McCormack, October 2007. Recovery and Strengths Based Practice. Glasgow Association for Mental Health. Rangan Aarti, Sekar K. 2006. Strengths Perspective in Mental Health. Evidence Based Case Study Joe Osburn, 1998. An Overview of Social Role Valorization Theory. Jane Sherwin, 2007. Social Role Valorization Theory as a Resource to ‘Person Centred Planning’. Laurie Davidson, February 2005. Recovery, self management and the expert patient-changing the culture of mental health from a UK perspective

Is Morality Subjective or Objective? Essay -- Philosophy Philosophical

Is Morality Subjective or Objective? Morality must be objectively derived because (1) the concepts of good and morality exist; (2) cultures differ regarding certain moral actions, thus there is the need to discover which is right but cultures are similar regarding the existence of and need for morality; (3) relativism is not logical and does not work, (4) for moral principles to be legitimate and consistent, they must be derived external to human societies. Otherwise morality is merely one person's choice or feeling, not an understanding of truth; and (5) the existence of religion. People recognize a moral aspect to the worship of deity; even if the deity does not exist, we still perceive a need for morality to be decreed by Someone or something greater than humanity. 1. First, the concepts of good and morality exist. The very existence of the idea of good argues for something in human society that is different than the bunnies and the wolves. "Nature" is amoral; the bunnies do not protest the fact that wolves eat them. There is no notion, outside of Bambi, that the animals consider some of themselves good and some bad. Thus, the nature of humanity is somehow different than other creatures. Somehow we know that certain principles and actions are "good" and acceptable, rather than simply necessary for existence. We contemplate the abstract thought of moral principle itself, and the universality of such an idea. All human cultures do not have exactly the same moral codes, but all cultures have a moral code. This concept of the nature of humanity argues for a code of morality that fits all people; we seek it, we believe it, we feel that we need it. Second, cultures differ regarding certain moral actions but all cultures... ...s, 1998. Paton, H.J. The Moral Law: Kant's Groundwork of the Metaphysics of Morals. London: Hutchinson University Library, 1961. Philosophical Psychology. Abstract of article in Volume 11, Number 4, December, 1998. www.cs.indiana.edu/hyplan/cdelance Plato. The Collected Dialogues of Plato. Bollingen Series LXXI. Edited by Edith Hamilton and Huntington Cairns. Princeton, NJ: Princeton University Press, 1961. Satris, Stephen. Taking Sides: Clashing Views on Controversial Moral Issues. Guilford, CT: Dushkin/McGraw-Hill, 2000. Schick, Theodore, Jr. "Morality Requires God... or Does It? The Council for Secular Humanism. 17 July 2002. Article from Free Inquiry Magazine, vol.17, number 3. www.secularhumanism.org/library/fi/schick_17_3.html Stanford Encyclopedia of Philosophy. "The Cambridge Platonists." 17 July 2002. http://plato.stanford.edu

The Silent Screams of the Veiled Women (A Research Paper on the Afghan Women of Then and Now)

Afghanistan, located in Central Asia, is a culturally-mixed nation that houses a diversity of ethnolinguistic groups, religions, races and traditions. However, vast majority of its population practices the religion Islam, which actually binds the people together. Being an Islamic country, Mohammed's teaching is incredibly strong that it has been, and still is, part of the Afghan's everyday living. But misconceptions arose from the teachings of Quran and among those who suffered from such are the Afghan women, who for years, had their undying efforts and struggle in pursuit of the goal they are longing for – freedom, rights and equality. Islam, for more than 1400 years, instilled that men and women be equal before Allah. It gave women a number of privileges same as those given to men, including the right to vote, right to work, right to inheritance, even as much as right to choose their life-long partners. But numerous misconceptions about the status of women in Islam emerged, particularly in the concept of â€Å"submission. † Many countries practice what they called â€Å"Islamic† or â€Å"Quranic† teachings in which women are traditionally subdued and oppressed, thus, these are very unforgiving acts. In the case of Afghanistan, such rights and privileges are denied of the Afghan women, making their life under a very Islamic country, rather miserable, if not devastating. One misconception in Islamic teachings that affected Afghan women (especially under Taliban rule which will be discussed later) is the strict instruction that they ought to wear veil, or hijab, wherever and whenever. They are forbidden to be seen in public unveiled but the truth is that the Quran does not oblige them or even mention of wearing such garment, as the wearing of hijab is traditional, rather than religious. What the Quran imposed is that women must (1) wear the best garment – the garment of righteousness; (2) cover their bosoms and; (3) lengthen their garments. Nothing more, nothing less. Years of government instability, in terms of economic and political aspects, have continuously affecting the status of women in Afghanistan as well. Before Afghanistan fall under Soviet power, women are revered equally, if not highly by the society, having significant rights and massive opportunities. But at the peak of Soviet occupation, women took a rather rougher road . Women at this period, began enjoying the bitter fruits of the teachings of Islam, and foreign invasion. Such denial of privileges may have been enforced by the government through special decrees, or by their own family (particularly their father, husband and brother). Afghan women were forbidden to have an occupation, to wander in their city unaccompanied by a male, to be seen unveiled, and even seek medical attention from a male medical practitioner. Much more discriminations and restrictions were experienced by Afghan women during the reign of the Taliban, or the â€Å"Students of Islamic Knowledge Movement – a Sunni Islamist and Pashtun nationalist movement who ruled Afghanistan from 1996 until 2001, during the country's long civil war. A decade before the rule of the Taliban, 50% of government workers were professional Afghan women; 70% of teacher population were as well women; and 40% practiced medical careers. As early as the 1920s, women were acknowledged to vote, while in 1960s, equality for women was imposed by the Afghan Constitution. Moreover, they took important contributions to national development. During the rule of Taliban, women with professional careers, including medical doctors and those in the academe, were forced to put their careers to a sudden end and become beggar regardless of the opportunities they may have outside Afghanistan. Universities for women where forcibly closed which ended a brighter future for the young Afghan girls. They were restricted to migrate to other cities (moreover, other countries) in search for a better environment and were prohibited to enjoy life. There was an inadequate medical attention to women which contributed to their high mortality rates. At this span of time, 16% of pregnant Afghan women died annually due to unsuccessful child delivery caused by lack of obstetric facilities. It was recorded by the United Nations that during the 5-year reign of the Taliban, Afghanistan experienced one of the worst human rights violation in the world that even the most basic individual rights were denied of the people which include the flying of kites, singing jolly songs, and the like. They became objects of domestic violence including rape. To sum this up, women were deprived of all forms of public life – Taliban treat women worse than the way they treat animals. Having such miserable life, impoverished Afghan women seek escape by self-immolation which either kill or disfigure them. Reliable sources even accounted women bringing themselves to inferno in some secluded areas in Afghanistan. This happened because such women were either abandoned by their family or banished by their society caused by the â€Å"crime† that they had allegedly committed. Others do their own thing in secrecy. For instance, an Afghan woman operated her own school in her house – it was such a risk! When the authority came to know about this, all the kids were beaten and the lady was heavily punished and imprisoned, threatening her that her family will be penalized as well. Those who had reserved courage and strength went to police stations and court, despite social stigma, just to practice their rights. After seven years, the Afghan government states that although there were increasing equality to public life, women are continuously experiencing domestic violence. Some remain silent while others took the risk of getting the hinge of being empowered. The Afghanistan's Independent Human Rights Commission documented 1,650 cases of violence against women in 2006, while the Ministry of Women's Affairs recorded 2,000 cases of violence in the previous year, not to mention 500 or so unreported cases. The provinces of Kabul and Herat were said have the highest accounted violence. Today, many social movements are organized for the uplifting of the Afghan women’s image and status. One of which is the RAWA or the Revolutionary Association of the Women of Afghanistan which was established in Kabul, Afghanistan in 1977. It is an independent socio-political group that raises concerns regarding Afghan women, particularly the violence against them. It believes that freedom and democracy cannot be simply given or donated; it is acquired through combined efforts. The RAWA participates in many forums and conferences that discuss women’s rights and freedom all over the world. It, in one way, became the voice of the silent Afghan women, who in fear of being discriminated again, chose to remain speechless. At the fall of the Taliban, the position of Afghan women in the Islamic society they lived in has substantially improved. With the adoption of the new Afghan constitution, men and women are stated to be treated equal before the law. It may sound good and almost perfect but one must consider that this law, like any other law, may mean differently to different people depending on how they interpret it. In the Quranic teaching of the Taliban, being â€Å"equal† before the law may mean that women ought to submit to their husbands, fathers or brothers, for doing so, they abide by the law. Another milestone is the drafting of the Afghan Women’s Bill of Rights in 2003 through the initiatives of Afghan and Afghan American women, who for years had raised the issues of inequality and discrimination. The Bill demanded a mandatory education for girls, representation in the Congress (or loya jirga), penalizing and punishing people who perform sexual and domestic violence and obedience to the rules of Quran, particularly on women’s right to marry and divorce. Despite assurance from government officials, it was declined because as the Islamic saying goes, â€Å"God has not given women equal rights with men because two women are counted as equal to men. † Just recently, an Afghan parliamentarian by the name of Fatima Nazari, established the first political party in Afghanistan which is dedicated to women's rights and issues. On 19 February 2008, the National Need Party was launched in Kabul. It was welcomed by most officials but not everyone was so optimistic about this. Let's just wait and see. Women all over the world may have had similar experiences. Such inequality may have been attributed to religion, or tradition. It may have occurred maybe due to misconceptions or misinterpretation of available laws, rules and doctrines. Women were persecuted believing that they practiced witchcraft . They were burnt to death with their dead husbands as imposed by the Hindu principle of â€Å"Sati† or â€Å"Suttee. † Marrying women were obliged to pay dowry to their husband-to-be’s family. Women courting men is considered immoral. And women were regarded as temptations to men – as Eve tempted or teased Adam. Whatever the story is, women were really part of the miserable part of world history. There are many misgivings on the role that women played in the society. Looking back to the civilizations in the world, women are always those left in the house to tend to household chores and take care of their children. But can’t we see that these women were the very being responsible for bearing lives in their tummy for nine months, struggling to keep the tiny life inside them healthy and alive? That these women were our first tutors who taught us not just how to read and write but how to be a responsible citizen as well? Going through the melancholic and tragic episodes that Afghan women have had made me realize how lucky I am to have grown in a decent society. Now, I need not face social stigma, or be punished for enjoying my life. I need not ask for alms and beg for food since I can enter a university and have a profession ten years from now. Their infinite screams continue. If then, the sound was terrifying and agonizing, this time, these screams are screams of empowerment, of courage and of bravery. We never heard them in our historic past, and now, it is time to listen to their side of the story – HERstory. Works Cited Bureau of Democracy, Human Rights and Labor (17 Novemeber 2001). Report on the Taliban's War Against Women. Retrieved on 22 April 2008 at http://www.state.gov/g/drl/rls/6185.htm Mehta, Sumita.   Women for Afghan Women:Shattering Myths and Claiming the Future. New York:Palgrave Macmillan, 2002. Najibullah, Farangis (20 February 2008). â€Å"New Party to Focus on Women's Rights.† Radio Free Europe/ Radio Liberty. Retrieved on 22 April 2008 at http://www.rferl.org/featuresarticle/2008/02/b39afc45-c260-4a00-81da-04fbb584049f.html Rostami-Povey, Elaheh. Afghan Women: Identity and Invasion. London: Zed Books, 2007.

Hamlet Relationships And Madness Essay - 1246 Words

Relationships and Madness A few of the characters within the play Hamlet showed signs of madness. The characters went mad due to the antagonizing relationships they had with other characters; the madness within the play created a chain reaction among the characters. In the end, the characters’ madness led to their own and others untimely demise. Claudius’ jealousy of Hamlet senior began his downward spiral to madness. Claudius’ lust for Queen Gertrude, his brother’s wife, led to him killing Hamlet senior. â€Å"Pray can I not, Though inclination be as sharp as will. My stronger guilt defeats my strong intent, And, like a man to double business bound, I stand in pause where I shall first begin And both neglect† (Shakespeare 88). Later on in†¦show more content†¦The decision to get revenge on Claudius began Hamlet’s descent into madness. The Ghost showed himself again to Hamlet when he confronted his mother. â€Å"This is the very coi nage of your brain. This bodiless creation ecstasy Is very cunning in† (Shakespeare 96). Queen Gertrude, Hamlet’s mother, begins to believe in Hamlet’s insanity when he begins talking to the Ghost, because she could not see the Ghost. This indicates that only Hamlet has the ability to see the Ghost, which suggests that the Ghost resides within Hamlet’s mind. Hamlet’s madness manifested through hallucinations causing him to execute multiple characters within the play. When Hamlet interacts with other people he acts extremely secretive and does not trust anyone other than Horatio. Hamlet becomes worrisome about the others finding out what he knows. As the play progresses, Hamlet drags other people into his madness by adapting his wardrobe to reflect his emotional state, excommunicating his friends and sneaking around. His actions affected the other characters. Hamlet’s knowledge of Claudius killing Hamlet senior assisted in pushing Hamlet into his madness. Hamlet ended up killing Polonius, who had spied on Hamlet for Claudius, and buried him. â€Å"King: Now, Hamlet, where’s Polonius? Hamlet: At supper. King: At supper where? Hamlet: Not where he eats, but where he is eaten. A certain convocation of politic worms are e’en at him† (ShakespeareShow MoreRelatedThe Relationship Between Ophelia and Hamlet: William Shakespeare970 Words   |  4 PagesThe play Hamlet, by William Shakespeare, looks at the issue of madness and how it effects the characters of the play. Madness can be looked at from very different perspectives, such as strong and uncontrollable emotions, a person’s desires, and also a persons mental stability. Throughout the play, the audience is questioning the sanity of the main character, Hamlet, as he goes on his quest for revenge. The people around him also show signs of madness, such as Ophelia and Claudius, but in differentRead MoreEssay on Hamlet Madness Analyzed630 Words   |  3 Pages16, 2012 AP Literature Free Response 2001. 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