Critical Enquiry Reflection Sheet Social Work Essay Example

Critical Enquiry Reflection Sheet Social Work Essay Example Critical Enquiry Reflection Sheet Social Work Essay Critical Enquiry Reflection Sheet Social Work Essay The minute of larning that has grabbed my attending in this supervising session is that I need to research and place my pattern model when working bi-culturally with tangata whenua and cross-culturally. During my 6th supervising session my supervisor assessed me utilizing the 2nd direct pattern observation associating to my 2nd learning result to show competence when working with immature people cross-culturally . This appraisal led to treatments around my pattern cross-culturally as I have been closely working with immature people and their households who are of a different civilization from my ain. Besides in my pattern at the curative instruction Centre where I am placed two yearss a hebdomad I am the lone pakeha individual at that place. My supervisor stated in the appraisal that Working in the school scene as the lone female and pakeha individual, has enabled her to place the differences in civilization but besides helped her to work cross-culturally with other staff and clients. Family trial has besides helped her to place countries that need more preparation in . When my supervisor asked me to place how I work bi-culturally with tangata whenua and cross-culturally with clients I was unable to joint easy how I pattern in this scene. My response was that in the alternate instruction scene because I am the lone pakeha individual at that place, I work biculturally and cross-culturally: By esteeming the Maori civilization of the Centre Removing my places when I enter I have had to larn the words in order to take part in the forenoon waiata and karakia I eat my tiffin with the immature work forces and the other coachs each twenty-four hours as sharing nutrient together is portion of the Maori civilization Following on from this I have stated that during place visits with clients and their households I respect the different civilizations ; by taking my places and accepting nutrient and drinks from civilizations where the sharing of nutrient is of import. These responses were really obscure and did non give a clear reply as to how I pattern bi-culturally and cross-culturally. I am cognizant that I have been trained at university to pattern from a bi-cultural and multi-cultural position but I have found it difficult to joint how I do this. As my supervisor has noted I have identified through this supervising session that I need to critically reflect on my pattern cross-culturally and place the countries that I need more preparation in order to go a competent bi-cultural and cross-cultural practician. For the benefit of cross-cultural pattern and working with tangata whenua I as a societal worker demand to recognize that: As a professional assistant, one can experience uneasy when challenged by striking difference is the first measure towards self-reflection. This attitude has a better opportunity of taking to echt adjustment of the client than feigning to be politically right. The creative activity of collegial support constructions and the cultivation of a clime of trust and unfastened sharing within the service puting might promote this attitude, to be affectional in cross-cultural pattern ( Tsang A ; George, 1998, p.87 ) . Looking backward The premises and prejudices that are present in this minute of acquisition is my ain cultural consciousness ; In Tatum ( 2000 ) she discuses the construct of individuality and what it means for the person and how the functions of the dominant over the subsidiary can act upon a individuals position of themselves: This looking glass ego is non a level unidimensional contemplation, but multidimensional. How one s individuality is experienced will be mediated by dimensions of one ego: male or female ; immature or old, affluent or hapless, homosexual, sapphic, bisexual, transgender or heterosexual ; able-bodied or with disablements: Christian, Muslim, Jewish, Buddhist, Hindu, or atheistaˆÂ ¦ ( Tatum, 2000 ) . The function and the devaluation associated with it will differ in relation to the socio-cultural context that the subsidiary person/s and the dominant groups are portion of ( Wolfensberger, 1972, as cited in ( Wills, 2008b ) . Discourses are systemic ways of speaking, discoursing something of significance. They are the effect of a combination of societal, political even economic factors and frequently have voices of authorization . Discourses are frequently informed by beliefs, thoughts and apprehensions that are inexplicit ; taken for grantedaˆÂ ¦even ideologicalaˆÂ ¦Some signifiers of discourse are legitimated and validated but still one can non be confident, and presume that such discourses have become established as a consequence of well-rationalised, carefully researched, developed and strict argument/debate ( Wills, 2008a ) . Looking inward Looking outward Looking frontward I identify to the households that although I am from a different civilization to them I have been university trained to work cross-culturally and I am happy to come in into treatments around what this means for our societal work relation Question building 300 Literature300 In specifying competency one must besides see the significance of civilization. Basically, civilization is understood to associate to some shared elements which connect people in a common manner of sing and seeing the universe. These perceptual experiences of the universe usher daily life, act upon how determinations are made and by whom, and find what is perceived to be appropriate and inappropriate behaviors within any given context ( Connolly, Crichton-Hill A ; Ward, 2005 p.17, as cited in SWRB, 2007, p.5 ) To work with Maori clients the societal worker must aptly understand what Te Ao Maori means, the same goes with working with other cultural and cultural groups. Using Tsang and George s conceptual model of attitude cognition and skills the SWRB created its competency criterions of pattern. To understand what competent pattern for Maori and other cultural and cultural groups means for societal workers in New Zealand I will be critically discoursing in this essay ; what the ANZASW s criterions of pattern are that inform competency and what it means for societal work pattern in New Zealand, I will place and depict the constitutional elements of Te Ao Maori the Maori universe position, critically examine Tsang and Georges conceptual model and use their model to an facet of Te Ao Maori in a pattern scene. Members of the ANZASW are accountable to the association and expected to stay by their policies and processs, competent societal work pattern being one of them, the following 10 criterions for societal work pattern in Aotearoa New Zealand were set and ratified by the National Executive of NZASW ( now ANZASW ) in June 1990: The societal worker establishes an appropriate and purposeful working relationship with clients taking into history single differences and the cultural and societal context of the client s state of affairs. The societal worker Acts of the Apostless to procure the client s engagement in the whole procedure of the working relationship with them. The societal worker s pattern assists clients to derive control over her/his ain fortunes. The societal worker has knowledge about societal work methods, societal policy, societal services, resources and chances. In working with clients, the societal worker is cognizant of and uses her/his ain personal properties suitably. The societal worker merely works where systems of answerability are in topographic point in regard of his/her bureau, clients and the societal work profession. The societal worker invariably works to do the administration and systems, which are portion of the societal work attempt, antiphonal to the demands of those who use them. The societal worker acts to guarantee the client s entree to the Code of Ethics and objects of the New Zealand Association of Social Workers. The societal worker uses rank of the New Zealand Association of Social Workers to act upon and reenforce competent societal pattern. The societal worker uses rank of the New Zealand Association of Social Workers to act upon and reenforce competent pattern ( NZASW, 1993 ) . To exemplify how these criterions for pattern work in professional societal work pattern I will choose one criterion and demo how two facets of the standard apply. For standard four: the societal worker has knowledge about societal work methods, societal policy and societal services, this criterion can be shown in pattern with how Child, Youth and Family services work within a bicultural model and the Treaty of Waitangi: Child, Youth and Family acknowledges its responsibilities and duties to the tangata whenua as a Crown spouse to New Zealand s initiation papers, the Treaty of Waitangi. We are committed to guaranting that services we deliver and purchase are to the full antiphonal to the demands and aspirations of Maori, and that our actions are consistent with the Principles for Crown Action on the Treaty of Waitangi. Our committedness is reflected in a cardinal consequence country improved results for Maori, the confederations and partnerships we have built and go on to further with iwi and Maori societal services groups and communities, our human resource policies, and in our work programme ( particularly the development and execution of a scheme for bettering results for Maori kids, immature people and their households ) ( CYF, 2008 ) . In relation to the societal policy portion of this criterion the CYF s societal workers are cognizant of the statute laws of Aotearoa New Zealand and how other facets of the jurisprudence: Child, Youth and Family s statutory function is defined by the undermentioned statute law: The Children, Young Persons, and Their Families Act 1989 The Adoption Act 1955 The Adult Adoption Information Act 1985 The Adoption ( Inter-country ) Act 1997 ( CYF, 2008 ) . Child, Youth and Family services are an first-class illustration of how an bureau has set guidelines and policies around the criterions set out by the SWRB and ANZASW to implement competent pattern by their societal workers. In the following portion of this essay I will place and depict the constitutional elements of Te Ao Maori the Maori universe position. To understand the Maori universe position we must analyze what are the Maori behavior and behavior in societal relationships or korero tawhito are ; so what the Maori societal constructions of whanau, hapu, iwi mean and what the three categories of Maori society are, and what mana and tapu mean for Maori people who are the tangata whenua of Aotearoa. Korero tawhito are they ways in which Maori behave and behavior themselves in societal relationships: Korero tawhito reflected the idea constructs, doctrines, ideals, norms and underlying values of Maori societyaˆÂ ¦ The values represent ideals, which were non needfully accomplishable but something to draw a bead on to ( Ministry of Justice, 2001, p.1 ) . These underlying values of Maori society are the ways in which Maori people socially interact with each other. The following measure in understanding what the Maori universe position is, is to understand Maori societal constructions: The Maori societal construction was based on decent, senior status and the affinity groupings. Maori recognised four family groups: Whanau the basic unit of Maori society into which an person was born and socialised. Hapu the basic political init within Maori society, concerned with ordinary societal and economic personal businesss and doing basic daily determinations. Iwi the largest independent, politico-economic unit in Maori society. An iwi would be identified by its territorial boundaries, which were of great societal, cultural and economic importance ( Ministry of Justice, 2001, p.2 ) . The kin group a individual belongs to impact their universe position because it influences their topographic point within society. The cardinal constructs of mana and tapu are those which govern the model of Maori society: Mana was inherited at birth, and the more senior the descent of a individual, the greater the mana. Tapu constantly accompanied mana. The more esteemed the event, individual or object, the more it was surrounded by the protection of tapu. The complex impressions of mana and tapu reflect the ideals and values of societal control and duty. The analysis of mana enterprises to place the function of mana in relation to duty, leading and birthright. The scrutiny of tapu illustrated how tapu operated and affected the mundane lives of Maori ( Ministry of Justice, 2001, p.6 ) . In analyzing the elements of Te Ao Maori I have examine the different constructs of Maori behavior and behavior korero tawhito, the Maori societal constructions of family and category and what mana and tapu mean. Theory 300 Standard FOR CULTURALLY APPROPRIATE THEORY/MODEL OF SOCIAL WORK PRACTICE Identifies and is based upon beliefs and values of Pacific Islands civilization. Explains jobs and concerns in a mode that is relevant to Pacific Islands apprehension. Uses Pacific Islands assisting traditions and patterns. Incorporates a Pacific Islands understanding to alter the procedure. Can distinguish facets of the behavior which are associated with Pacific Islands cultural forms from those attendant in dominant palagi cultural readings. Avoids cultural pathological stereotyping. Encompass macro and micro degrees of accounts and intercessions. Incorporates the experiences of the community and persons in New Zealand Society. Can steer the choice of appropriate cognition and pattern accomplishments from other civilizations. ( Adapted from Meemeduma, P. ( 1994 ) . Cross cultural societal work: New theoretical accounts for new pattern, Advances in societal work public assistance instruction, Montash University. ) Ethical motives 300 Skills 300 The Social Work Registration Board of Aotearoa New Zealand released in 2007 a policy statement in respect to the competency of registered societal workers to rehearse societal work with Maori and different cultural and cultural groups in New Zealand. The release of this papers was to put the degrees of competence that are needed for societal workers to work efficaciously in a positive manner to authorise those who are disadvantaged by society.A As Mason Durie remarks, cultural competency about the geting of accomplishments to accomplish a better apprehension of members of other civilizations ( SWRB, 2007, p.5 ) . To be competent when working with other civilizations one must understand the differences and similarities between other civilizations and cognize what is culturally appropriate and inappropriate ; the societal worker needs to esteem the client s civilization and usage resorts available to them to efficaciously work with the client to accomplish the best possible result Bicultural codification of Ethical motives In the following portion of this essay I will critically analyze Tsang and George s ( 1998 ) Integrated Conceptual Framework for Cross-cultural Practice of attitude, cognition and accomplishments. I will make this by depicting the three elements and analyzing these elements by measuring their significance and importance in societal work pattern with mana whenua. To understand what the significance and importance of Tsang and George s conceptual model in relation to mana whenua we must foremost analyze what mana whenua are: Mana whenua ( noun ) : territorial rights, power from the land power associated with ownership and business of tribal land. The folk s history and fables are based in the lands they have occupied over coevalss and the land provides the nutriment for the people and to supply cordial reception for invitees ( Maori Dictionary, 2008 ) . Now we know what mana whenua means the following apart is to depict the three elements of the model: Attitude Commitment to justness and equity Valuing difference Other-directed: Openness to cultural difference Self directed: Critical self-reflection Knowledge Specific cultural content Systemic context of civilization Socialization and internalized civilization Dynamicss of cross-cultural communicating and apprehension Skills Management of ain emotional response Professional intercession within institutional contexts Communication, battle, and relationship accomplishments Specific alteration schemes ( Tsang and George, 1998, p.84 ) . The construct of attitude relates to the societal worker s ain behavior and their usage of ego as a tool when working with clients, the construct of cognition relates to the cognition theories behind cross-cultural pattern and cognition learnt from a practicians ain experiences. The construct of accomplishments relates to the practical facet of working with clients. To utilize the component of attitude when working with mana whenua, one needs to be cognizant of their ain restrictions, deficiency of cognition and apprehension of other civilizations: This consciousness has both autonomous and other-directed deductions. The other-directed look of this consciousness is an openness to cultural difference and a preparedness to larn organize a client. Such openness is based on recognition and positive respect for the cultural differences that exist between the client and the practician, regard for client civilizations, and preparedness to suit alternate universe positions or ways of life. The autonomous look of this consciousness is a preparedness to prosecute in self-reflection, including the scrutiny of possible cultural prejudices, premises, values, and one s emotional experience and comfort degree when challenged with difference ( Tsang and George, 1998, p.84 ) . For a societal worker to be cognizant of their ain restrictions and deficiency of cognition is the first measure in set uping a working relationship with mana whenua, their ain ability to admit the differences and similarities between their ain civilization and their client s civilization is a immense constituent of their attitude when working with their clients. Supervision is needed in this context for the societal worker to be able to discourse with others their ain contemplations and feelings associated when working cross-culturally, for personal and professional growing. Knowledge is the following component in which the cross-cultural pattern model discusses the four elements of cognition: We can place four countries of cross-cultural cognition. First is the cognition of specific cultural content as captured by the cultural literacy theoretical account. In understanding with Dyche and Zayas ( 1995 ) , it is likely non realistic to anticipate cros0cultural practicians to be knowing in a big figure of cultural systems. It may be more practical for practicians to concentrate on the other three sorts of cognition: the systemic context of civilization, socialization and internalized civilization, and the kineticss of cross-cultural communicating and apprehension. Consistent with an ecological position adopted by many societal workers, cross-cultural clinical pattern is understood within the broader systemic context of current structural inequalities, racial political relations, histories of colonisation, bondage, and other signifiers of racial subjugation ( Tsang and George, 1998, p.85 ) . For a worker to work efficaciously cross-culturally they must understand and hold cognition of other civilizations, historically, ethnically, their value and belief systems, their imposts and daily life. To hold a comprehensive apprehension of a client s entire life and life experience a practician must hold an grasp of the effects of their socio-political systems. In this context in New Zealand it would be effectual for societal workers working with mana whenua to hold cognition of the Treaty of Waitangi and what it means for Maori people and the political facets that go with it. The concluding component of Skills in Tsang and George s theoretical account related to the specific skills a societal worker demands when working biculturally with the mana whenua and cross-culturally: Social work accomplishments are specific classs of action taken by practician to accomplish positive alterations needed by their clients aˆÂ ¦ Appropriate attitude and cognition in cross-cultural pattern, hence, must be translated into specific professional behavior which addresses practician, client, institutional and contextual worlds. A assortment of accomplishments have been recommended by writers in cross-cultural pattern, covering professional behavior within institutional contexts ; communicating accomplishments, specific questioning accomplishments such as ethnographic interview, relationship-building accomplishments, and alteration schemes ( Tsang and George, 1998, p.85-86 ) . Practice accomplishments can non be effectual without the societal worker holding a sound apprehension of cognition and the appropriate attitude when working with mana whenua. Skills are the practical constituent on Tsang and George s theoretical account, and when working with mana whenua the practician must utilize the appropriate accomplishments from their cognition base for their work to be effectual. Their interactions with their clients are an of import portion of their function as a societal worker. Mana whenua need societal workers with the specializer cross-cultural accomplishments. In this portion of the essay I have examined Tsang and George s theoretical account of attitude, cognition and accomplishments by depicting the three elements and analyzing the elements by measuring their significance and importance in societal work pattern with mana whenua and other civilizations. Evidence 300

ACT Score to GPA Conversion Table

ACT Score to GPA Conversion Table SAT / ACT Prep Online Guides and Tips Are you interested in converting your GPA to ACT scores or vice versa? This can be useful if you're trying to estimate your ACT score based on your current grades. In this guide, we've pored over the statistics to give you the informationneededto convert between GPA and ACT scores! However, before we get started, let's briefly go over a few caveats. Converting GPA toACTScores? Beware of Caveats! Before you look at the table below, it's important to remember that a person's ACT scores and their GPA show completely different things. An ACT score is based on a single test taken in one sitting while a GPA is based on years of schoolwork in numerous classes. Because of this, the two numbers aren't perfectly comparable. Having a perfect GPA doesn't automatically mean you'll get a perfect 36 on the ACT, and having a low GPA doesn't mean you're doomed to perform poorly on the ACT either. Think of it this way: if a runner gets first place in the 100-meter dash, that doesn't automatically mean they'd get first place in a marathon as well! However, you can roughly estimate one data point from the other by comparing how "good" each of them is. This is similar to saying that the fastest sprinter in the 100-meter dash converts to the fastest runner in a marathon if you were comparing the two races. The data we used matches ACT scores to GPA based on how good each of them is, and, more specifically, the percentiles of students earning each. ConversionBetween ACT Scores and GPA ACT Composite Score GPA (4.0 Scale) 36 4.00 35 4.00 34 3.99 33 3.99 32 3.99 31 3.98 30 3.98 29 3.97 28 3.95 27 3.93 26 3.89 25 3.84 24 3.76 23 3.67 22 3.54 21 3.39 20 3.23 19 3.05 18 2.85 17 2.64 16 2.37 15 2.05 14 1.65 13 0.81 12 0.00 0.00 10 0.00 9 0.00 8 0.00 7 0.00 6 0.00 5 0.00 4 0.00 3 0.00 2 0.00 1 0.00 Methodology: How did we developthis conversion? First, we usedofficial data from the ACTto findprecisepercentiles down to the exact person. After that, we took the grade percentile data found in the above study to calculate class grade percentiles. Next, we presumed that, in order to get a particular GPA, a student with a median class grade of K (out of 100) could score uniformly six points either higher or lower. This allowed us to map percentiles to GPA and create the above table.Our methodologyfor mapping student class grades to GPA is proprietary. (C) 2016 PrepScholar Inc. Did you know that increasingyour ACTscore by 4points can significantlyboostyour chances of getting into your topschools?We've written a guide onthe top five strategies you shouldbe using in order to raiseyour ACT score. Download the guide for free now: What’s Next? Are you prepping for the SAT or going to be starting soon? Learnways to practice that can get you a perfect score on the exam! Is there a particular section of the SAT that's giving you trouble? Check out our section specific guides for SAT Math, Reading, and Writing and Language. Wondering what to expect on SAT test day? We've got all the information you'll need to be prepared!