Social and Behavioral Sciences Commons^™

What Are We Teaching In Spirituality And Social Work Elective Courses? A Qualitative Content Analysis Of Bsw Syllabi, Hillary Cole

Scholar Week 2016 - present

Religion and spirituality (RS) are vital aspects of client identity and well-being, yet social work professionals are often ill-equipped to address these in practice due to a lack of specialized training. The National Association of Social Work (NASW) and Council on Social Work Education (CSWE) support spirituality integration, but existing research focuses on Master of Social Work (MSW)-level elective courses. This qualitative study addresses Bachelor of Social Work (BSW)-level integration by (a) exploring how many accredited BSW programs offer an elective course on RS and (b) analyzing syllabi from these courses to determine pedagogical best practices. BSW programs can use …

An Exploration Of Practicum Students' Experiences Of Meaning-Making Through Altruism, Debra Paige Lewis

Counseling & Human Services Theses & Dissertations

Finding meaning in one’s work as a counselor has been demonstrated as an important step in the development of altruism, an essential component of counselor effectiveness. Previous studies in counselor education-related research involving program outcomes focus on the core skills of counseling such as knowledge, skill building, self-appraisal and self-efficacy. Yet little investigation has concentrated on the internal rewards of the clinical experience, such as the meaning found in or the altruism development derived specifically from the practicum or internship. This dissertation research took a phenomenological approach to explore the meaning-making and altruism development of counselor education practicum students providing …

Listening To The Divine Song Within The Greater Song Of Life, E. James Baesler

Communication & Theatre Arts Faculty Publications

[First section]

Why I Teach Listening to the Divine Song

This autoethnography narrates how I came to teach listening to the divine song as part of an undergraduate listening course called Listening to the SONG of Life.¹ Before I describe two personal stories that explain why I teach listening to the divine, a brief introduction to my interpretation of the autoethnographic method is in order.

Autoethnography, as used in this story, is grounded in the assumptions that language is a primary medium by which we are conscious, understand the world, and communicate our learnings to others in stories,^{2 …}

Rare Or Well Done? A Waitress Wonders How To Best Serve Environmental Education, Katherine Renz

Summit to Salish Sea: Inquiries and Essays

Environmental education (EE) promises to facilitate the transformation of attitudes and behavior on a broad scale. Yet the field has not fulfilled its potential. This article takes an auto-ethnographical approach in considering the reluctance of environmental educators to discuss environmental problems. How is the discipline weakened by equating critical thinking and ecologically motivated despair with a negative attitude rather than honestly acknowledging the grief and promoting resiliency and empowerment instead? Through the lens of a professional waitress, this article argues that the service industry offers a privileged though overlooked venue for EE. Rather than framing EE as an isolated event …

Resourcing The Postmodern Pastor: An Examination Of Young Pastors’ Attitudes And The Implications For Denominational Publishers, Bonnie J. Perry

Ed.D. Dissertations

This study explored the influence of postmodernity on the changing attitudes of young pastors regarding spirituality and discipleship in their adult congregants. The purpose of this study was to educate and equip Christian publishers to resource young pastors who are ministering in a postmodern culture. The study focused on Church of the Nazarene pastors 35 years old or younger in the calendar year 2012, exploring their attitudes toward Christian faith, spirituality, and discipleship. At certain junctures in the study, the young pastors’ attitudes were compared to those of pastors who were 36 years or older in order to determine what …