263 research outputs found

    Comparing Rawlsian Justice and the Capabilities Approach to Justice from a Spiritually Sensitive Social Work Perspective

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    ‘This is an electronic version of an article published in the March, 2012 special issue of the Journal of Religion and Spirituality and Social Work entitled Spirituality and Social Justice volume 31, (1-2), pp. 9-31. It is available online at http://dx.doi.org/10.1080/15426432.2012.647874This article examines two social justice theories, Rawlsian Justice and the Capabilities Approach of Sen and Nussbaum, in relation to congruence with four principles of spiritually sensitive social work. We find that although Rawlsian justice has valuable insights, it has some gaps for promoting spiritually sensitive practice. In contrast, the Capabilities Approach bears more promise for promoting spiritually sensitive social work as it meets all these ethical principles. Scholars could build on its insights to articulate a vision for spiritually sensitive social justice that can guide our profession’s approaches to macro practice and social polic

    “Ghosts from the past”: The re-emergence of internalised religious stigma following diagnosis of HIV among Northern Irish gay men

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    This paper explores how previous exposure to religious homo-negativity features in the sense making process following HIV diagnosis in a homogenous sample of six gay men living in Northern Ireland. Interpretive Phenomenological Analysis was used to identify two key overarching themes: ‘Negotiating authenticity in unsafe space’ which relates to the experience of negotiating same sex attraction within religious environments and ‘Re-emergence of religious shame in diagnosis’ which relates to the way in which the men made sense of diagnosis from the position of having been exposed to religious homo-negativity earlier in their lives. Findings demonstrate how the men negotiated their sexual orientation within religious contexts and how a reconstruction of God was necessary to preserve an authentic sense of self. Despite reaching reconciliation, HIV was initially appraised within a retributive religious framework that served to temporarily reinforce previously learned shame-based models of understanding this aspect of the self

    The “untouchable” who touched millions: Dr. B. R. Ambedkar, Navayana Buddhism, and complexity in social work scholarship on religion

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    Dr. B. R. Ambedkar was a twentieth century socio-political and religious reformer whose activities impacted millions of lives, especially among India’s Dalit community. This article illustrates his lifework and its lessons for social work scholarship on religion. Using the examples of Ambedkar and Navayana Buddhism, I discuss three sources of complexity for social work scholarship on religion: 1) religion may function as both oppressive and emancipatory; 2) religion is malleable, not monolithic; and 3) religion is situated in and interactive with contexts. I conclude with suggestions for how social work scholarship on religion may account for complexity

    Integrating religion and belief in social work practice: an exploratory study

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    This exploratory study examines how social work practitioners in England integrate service users’ religion, belief and spiritual identities. The study involved 34 semi-structured interviews with Qualified Social Workers and took a qualitative investigational perspective. By means of thematic analysis, the study suggests that practitioners employ either avoidant or utilitarian approaches, which may indeed be a coping strategy before the vast religious plurality in practice. The study also highlights when professionals perceive religion, belief and spirituality important. Those times are a) initial assessments, b) conditional intervention, c) referrals and d) response to this subject when safeguarding and child protection issues arise

    The Global Burden of Alveolar Echinococcosis

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    Human alveolar echinococcosis (AE), caused by the larval stage of the fox tapeworm Echinococcus multilocularis, is amongst the world's most dangerous zoonoses. Transmission to humans is by consumption of parasite eggs which are excreted in the faeces of the definitive hosts: foxes and, increasingly, dogs. Transmission can be through contact with the definitive host or indirectly through contamination of food or possibly water with parasite eggs. We made an intensive search of English, Russian, Chinese and other language databases. We targeted data which could give country specific incidence or prevalence of disease and searched for data from every country we believed to be endemic for AE. We also used data from other sources (often unpublished). From this information we were able to make an estimate of the annual global incidence of disease and disease burden using standard techniques for calculation of DALYs. Our studies suggest that AE results in a median of 18,235 cases globally with a burden of 666,433 DALYs per annum. This is the first estimate of the global burden of AE both in terms of global incidence and DALYs and demonstrates the burden of AE is comparable to several diseases in the neglected tropical disease cluster

    A bodhisattva-spirit-oriented counselling framework: inspired by Vimalakīrti wisdom

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