1 Cultural Immersion Project Crystal Costa Liberty University Professor Christopher Wheelus CEFS504 Multicultural Counseling October 8, 2023 2 Cultural Immersion Project Introduction To understand and appreciate Sri Lankan Buddhism, a distinct culture with rich ceremonies, the Cultural Immersion Project is required. Social workers and cultural competency experts can learn about this community’s perspectives and challenges through this study. In our diverse culture, the Sri Lankan Buddhist minority stands out for its religious affiliations, rituals, and immigration. We picked this town to study culture and social justice. Agency/organization and individual/couple interviews comprise this study. Our first section will examine the agency or group serving this community, its mission, services, awareness methods, challenges, and social justice commitment. Session 2 will explore Sri Lankan Buddhist couples’ backgrounds, cultural experiences, emotional responses, new insights, and Gracism application. We intend to synthesize our findings, compare them to our previous research, and offer personal views and proposals to improve social work practice and cultural competency by the end of this piece. It highlights social workers’ need for cultural immersion. Agency/Organization Interview Agency/Organization purpose and mission We interviewed the Sri Lankan Cultural Integration Center. SLCIC’s objective is to promote and uplift the Sri Lankan Buddhist community, which struggles to adjust to a new culture while retaining its rich tradition. SLCIC aims to help Sri Lankan Buddhists integrate into American society while conserving their culture, spirituality, and values. It includes encouraging social cohesiveness, meeting community needs, and campaigning for rights and well-being. SLCIC understands that cultural integration involves practical and emotional adaptation and requires a holistic approach. 3 Services Offer to Cultural Group SLCIC provides a wide range of services for Sri Lankan Buddhists. These services help people and families adapt to their new culture while retaining their culture. SLCIC’s primary service is teaching community members English. Language proficiency determines schooling and employment possibilities (Ali Sabry, 2021). The institution also provides cultural sensitivity training to bridge the Sri Lankan Buddhist population with American society. SLCIC hosts meditation and mindfulness programs, religious festivals, and cultural activities to meet community spiritual and cultural needs. These activities foster community bonding, cultural expression, and spiritual growth. Service Awareness A comprehensive and diverse strategy of the Sri Lankan Community and Integration Center promotes service awareness among Sri Lankan Buddhists. SLCIC is dedicated to informing the community about their diverse services. Their outreach strategy relies on a network of community leaders, religious leaders, and motivated volunteers. Meetings, workshops, and cultural activities keep these people involved with the community (Ali Sabry, 2021). By building relationships with the community, SLCIC makes people feel comfortable seeking help. SLCIC values online platforms in the digital age. Their comprehensive website provides service, contact information, and resources in English and Sinhalese. This digital presence enables language-independent accessibility and inclusivity. SLCIC works together with local churches and community centers. They effectively share knowledge through trusted institutions. Pamphlets and fliers in both languages are extensively distributed to keep individuals without internet access informed. SLCIC has started school and college outreach activities to preserve their culture and reach new generations. They increase their reach and inspire pride and connection to their roots in 4 the kids by connecting with them. SLCIC’s holistic approach to service awareness shows its dedication to helping Sri Lankan Buddhists holistically. They inform everyone about their critical assistance and services through community leaders, digital resources, collaborations, and educational outreach. Neediest areas SLCIC has featured numerous pressing necessities. Instructive help, particularly for kids and teenagers, is a huge need. Language and cultural limitations complicate American schooling for this community. SLCIC launched extensive tutoring and mentorship programs to meet this need. These projects give critical academic counseling and assistance to help students achieve academic achievement. Economic empowerment is another issue. Many Sri Lankan Buddhists struggle to find stable work. Language and professional qualification differences can cause these issues. Thus, SLCIC has implemented occupational training and employment aid initiatives to overcome this gap (Ali Sabry, 2021). The skills and resources provided by these programs help people become financially independent. Community social cohesiveness and mental health support are crucial. Cultural adjustment into a foreign society can isolate and emotionally drain families. SLCIC has created support groups and provided professional counseling to address these issues. These resources promote emotional and mental health and build community resilience. SLCIC’s proactive approach to addressing these critical needs among the Sri Lankan Buddhist community shows their commitment to holistic wellbeing and empowerment, easing their transition into American culture. Served Population Challenges Sri Lankan Buddhists in the U.S. face several complex problems as they move abroad. Language difficulties are a significant issue. Many community members arrive in the U.S. with 5 inadequate English proficiency, making it difficult to obtain essential services, find work, and communicate. This language barrier hinders their socioeconomic mobility and isolates them from American society. Discrimination and cultural misunderstanding plague the community. Culture and religion often lead to misconceptions and prejudices (Ali Sabry, 2021). Subtle racism affects their education and jobs. Discrimination lowers their self-esteem and hampers personal and professional growth. Acculturation, when people must adopt a new culture while retaining their own, can cause identity crises and a sense of alienation. To assimilate, many must choose between preserving their rich cultural history and adopting American ideals and habits. Sri Lankan Community and Integration Center (SLCIC) has taken a holistic approach. They have initiated advocacy efforts to raise community awareness of discrimination and promote cultural sensitivity and understanding. SLCIC also provides training and support groups to help Sri Lankan Buddhists cope with these problems emotionally. SLCIC takes several proactive steps to make its U.S. community more inclusive and egalitarian. Social Justice Matters Social justice is central to SLCIC and Sri Lankan Buddhism. The community values equal access to resources, opportunities, and discrimination protection. Social justice is essential to treating everyone fairly and with dignity. SLCIC collaborates with local advocacy groups and attends community events to promote social justice (Ali Sabry, 2021). They believe advocating for their community’s rights and well-being makes society more inclusive and just. The Sri Lankan Cultural Integration Center is vital to the US Sri Lankan Buddhist community. Their mission shows cultural identity is crucial when adapting to a new environment. SLCIC gives this lively and resilient cultural group hope and support by addressing community 6 needs, promoting service awareness, and campaigning for social justice. Their research shows that cultural groups can significantly improve social cohesiveness and equity in different societies. Solo or Couple Interview Interviewee background A personal and informative conversation with Priya, a middle-aged Sri Lankan Buddhist woman, revealed her history and life story. Born and reared in Sri Lanka’s gorgeous surroundings, Priya moved to the U.S. for better chances and spiritual growth. The lush and culturally rich Sri Lanka was Priya’s starting point. Her close-knit family taught her Sri Lankan Buddhist beliefs and traditions from a young age. This culture shaped her identity and outlook. In the same way as other families in her area, her choice to come to the U.S. was troublesome, yet in light of her longing for a steadier future and quality training for her youngsters. Heading out from Sri Lanka to the U.S. was energizing and frightening. In the same way as others locally, Priya and her family started this groundbreaking excursion with trust and energy. However, it had significant challenges. Initially, adapting to a new culture, language, and lifestyle was difficult. Priya vividly remembered their struggles with bureaucracy, American institutions, and homesickness. Despite these challenges, Priya’s narrative showed the value of cultural preservation and adaptation. Her family, passionate about their Sri Lankan Buddhist ancestry, sought comfort in their culture. Sri Lankan rituals and practices were kept at home, helping them reconcile their old and new lives. Priya’s memories of family gatherings with traditional Sri Lankan food, vivid cultural festival celebrations, and ongoing Buddhist practice showed her family’s tenacity and commitment to their culture. Priya’s story also showed the US Sri Lankan Buddhist community’s importance. This tight-knit group provided support and solidarity. Priya’s family and 7 others found emotional support and a place to discuss problems and solutions in the community. Through this network, people found ways to carry on their culture. Major Cultural Events During my interview, Priya told me about significant cultural events that affected her life and those of other Sri Lankan Buddhists. From joyful festivities to prejudice, these activities revealed their cultural character. The Sinhala and Tamil New Year is a major cultural festival in the Sri Lankan Buddhist community, symbolizing rejuvenation, unity, and communal relationships. Priya’s evocative descriptions immersed me in this exuberant celebration. The whole neighborhood prepares for New Year’s with excitement. This celebration relies on intricate traditions like lighting the oil lamp and preparing unique dishes. Priya described how families clean their homes, worship at the temple, and make kiribath (milk rice), kavum (oil cake), and kokis. Colorful clothes, traditional games, and joyful gatherings characterize this event. Priya’s narrative showed that these rituals preserve their culture and build a deep sense of belonging. Priya revealed her family’s immigrant experiences of discrimination during the celebratory celebrations. These experiences, from subtle racism in daily interactions to overt discrimination, showed the issues culturally varied populations face. Priya’s voice became gloomier in narrating these events, and it was clear that these hardships had left an imprint. Priya described microaggressions, stereotyping, and social exclusion as subtle racism. She recounted being teased for her accent or presumed to be from another nation based on her appearance. These minor occurrences may seem insignificant, but Priya showed how they contributed to a sense of otherness and uneasiness. The overt discrimination Priya and her family endured was even worse. These included housing and workplace discrimination. Priya described a problematic situation where a family 8 member was denied a rental flat due to ethnicity. Such events highlighted the systemic hurdles that Sri Lankan Buddhists face. Priya’s account highlighted the community’s resiliency despite these challenges. Priya said their cultural and spiritual values helped them through these challenging times. The Sri Lankan Buddhist community’s togetherness, anchored in their cultural history and spiritual beliefs, supported them. Buddhism helped them overcome obstacles by reminding them of suffering’s transience and the value of compassion. Emotions about the Story Priya’s story moved me from empathy to admiration. As I considered the fortitude and determination needed to leave home for a better life, hearing about her family’s journey and tribulations moved me. Her bigotry reminded me of the systemic issues many immigrant communities experience, which grieved me. I was most impressed by Priya and her community’s fortitude. Their resilience in preserving their culture was inspiring. Despite the obstacles, Priya’s dedication to her faith and culture showed how cultural identification can help people through tough times. New Cultural Group Knowledge Priya’s interview offered many insights that deepened my understanding of Sri Lankan Buddhism. Her tales gave me a richer insight into this cultural group’s complex tapestry than scholarly research and events. Priya’s stories revealed the community’s complex values, customs, and spirituality, which infused every aspect of their lives. Academic material can be distant and abstract, but Priya’s anecdotes made it visceral and relatable. Comparing this insightful interview to my past knowledge, I realized that scholarly study, while critical, can only offer a partial and detached perspective. Priya’s stories illuminate cultural identity and discrimination’s human side. They reminded us that behind every statistic and theory 9 is a complicated network of lived experiences, emotions, and resilience. Priya’s interview increased my awareness beyond academia and textbooks, giving me a deep appreciation for Sri Lankan Buddhist life. It showed the importance of personal narratives in understanding other cultures and the need for a holistic approach to cultural immersion and understanding. Gracism in Practice Gracism ideas from Anderson’s book connected with Priya’s interview. Privilege, discrimination, and personal responsibility were relevant to Sri Lankan Buddhists. Priya’s discrimination experiences supported the need to tackle prejudice. Her anecdotes stressed the necessity of individuals taking personal responsibility to fight community injustice and encourage diversity. The Sri Lankan Buddhist community’s difficulty adapting to life in the U.S. showed privilege. Recognizing these ideas made me realize my role in fostering Gracism in my future work with ethnically diverse people (Perera, 2023). Priya’s interview demonstrated Gracism’s emphasis on empathy, advocacy, and active involvement with diverse populations. Summary Research/Event vs. Interview Results Comparing interview data to the Cultural Immersion Project study and activities reveals intriguing similarities and differences. The studies and events section included Sri Lankan Buddhism’s history, religion, and migration. Interviews revealed the cultural group’s experiences and perspectives more personally and dynamically. According to research/events and interviews, Sri Lankan Buddhists value Buddhism. As the study had shown, interviews confirmed that Buddhism was central to their culture. The responders passionately expressed how Buddhism affected their values, customs, and lives. This alignment emphasized the community’s spirituality. 10 However, community issues varied. Despite the research section’s focus on discrimination and acculturation stress, interviews revealed more personal experiences. The participants’ subtle racism and prejudice stories indicated the emotional toll. This gap showed that these issues’ human impact must be understood beyond statistics and academia. Unexpected Facts I learned two shocking things from Sri Lankan Buddhists in interviews. Firstly, the subjects’ emotional strength in hardship shocked me. They were solid and hopeful despite cultural discrimination and challenges. This resilience astonished and impressed me. Second, the community’s diversity amazed me. Despite cultural and religious similarities, each participant offered distinct experiences and viewpoints. Diversity challenged my idea that societies are monolithic and emphasized individualism in all cultures. These surprising traits defied assumptions and prejudices to illustrate human diversity and complexity. They stressed being open to new ideas and stories during cultural immersion. Personal Impact This Cultural Immersion Project transformed me professionally and emotionally. Immersion helped me understand culturally diverse groups’ challenges. Self-discovery is my goal. Interviews made me aware of my cultural lens by challenging my preconceptions and assumptions. Hearing about Sri Lankan Buddhists’ challenges and accomplishments strengthened my empathy and compassion. I discovered the importance of listening and accepting others. I learned a lot from this immersion in my social work career. It has reminded me of the importance of cultural competence in social work and inspired me to be humble and learn from clients. I now understand cultural immersion is lifetime learning. The incident also showed the importance of culturally 11 appropriate care. It enhanced my dedication to social justice and equity for marginalized groups because culture affects their experiences. Communicating with Different Populations This immersion taught me three important principles for working with culturally varied people, not just Sri Lankan Buddhists: Individuality in Cultures: Interviews emphasized cultural variety. Each ethnic group has distinct perspectives, experiences, and issues. Social workers must respect individuals rather than make cultural assumptions. It inspires me to prioritize individual narratives in practice. Cultural Humility and Empathy Social work has stressed empathy and cultural humility through cultural immersion. We must listen, be curious, and understand clients’ cultures. In every interaction, clients’ cultural identities and prejudices must be respected. It informs my self-reflection and cultural competency. Intersectionality of identities: Racial, religious, gender, and social identities shape identities. Understanding these identities’ intersectionality is essential to social work. Other aspects of a person’s identity can influence culture. I am inspired to consider customer needs from an intersectional perspective. Conclusion Finally, the Cultural Immersion Project on Sri Lankan Buddhists has shown their lives, hardships, and dreams. I learned about their cultural identity and the issues that affect them from two interesting interviews: one with a social justice agency/organization representative and one with a community member or couple. The agency/organization interview showed me how important these institutions are to Sri Lankan Buddhists. These organizations provide vital services and promote social justice for this population. They tackle neighborhood issues with social justice in mind. Interviewed individuals or couples revealed cultural events, biases, and emotional reactions to their stories. I learned about this community’s resilience and social workers’ cultural 12 immersion. This immersion experience taught me the importance of cultural competence in social work: authentic engagement, attentive listening, and empathy to serve other groups. Social workers promote equality and inclusion through cultural immersion. It stresses the necessity for culturally appropriate support and advocacy for vulnerable populations. Cultural immersion and respecting cultural differences can make society more just and caring, as proved by this initiative. 13 References Ali Sabry, M. (2021). Legal Education and Legal Profession in Sri Lanka: Present and Future. http://192.248.104.6/bitstream/handle/345/3802/1-16.pdf?sequence=1&isAllowed=y Perera, K. (2023). HERITAGE AT RISK: DIGITAL PRESERVATION OF TRADITIONAL CULTURAL HERITAGE (TCH) IN SRI LANKA. The International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences, 48, 1197-1207. https://isprs-archives.copernicus.org/articles/XLVIII-M-2-2023/1197/2023/isprs-archivesXLVIII-M-2-2023-1197-2023.pdf CEFS 504 CULTURAL IMMERSION PROJECT: RESEARCH AND EVENTS PAPER ASSIGNMENT INSTRUCTIONS OVERVIEW This portion of the Cultural Immersion Project Assignment consists of two parts: a researchbased portion and an events-based portion of the approved cultural group you identified in Week 1 that you will be exploring. This group should be a different population than which you personally identify. In addition, you must have selected a group with whom you have little or no prior experience and cannot use cultural groups identified in prior cultural immersion experiences. In other words, the cultural group for all parts of this Benchmark Cultural Immersion Project must be new for you. INSTRUCTIONS Please utilize the guidelines noted below in completing this assignment: • • • • This paper should be approximately 2,200 words (approximately 8-9 pages). Please note that the quality of your answer is important, and use the approximate words count noted in each section as you craft your responses for each section. Please use the current APA style which is the 7th edition of the APA publication manual that includes information on appropriate formatting for section headings, levels of section headings, in-text citations (narrative and parenthetical), and references. In addition, review the sample professional paper for further specifics on APA formatting. For more information on APA formatting and sample papers, please see the APA Format Quick Guide link listed under the Resources header on the assignment page. Scholarly peer-reviewed sources are required and must be published within the last 5 years. A minimum of six (6) peer-reviewed sources are required for this assignment, and you are welcome to use more as needed in your research. Other available resources include government websites, professional organization websites, university websites, relevant chapters from the McGoldrick et al. supplemental e-book (link is in the syllabus), and the Hays and Erford textbook. For the two parts of this assignment, address the following prompts, and organize the paper based on the prompts using appropriate both section and sub-section heading formats (Level I, Level II etc.): Research Portion 1. For this portion, you will select four (4) key elements (bullet points) from the list below and elaborate what was learned from the literature through scholarly research (approximately 700 words; cite and reference your sources): • Inter-group characteristics (compared to other groups) and intra-group characteristics (differences within the cultural group). • Common attitudes, beliefs, and values that are held by the cultural group. • Prominent customs, practices, and behaviors of the cultural group. Page 1 of 3 CEFS 504 • • • Attitudes or practices of the cultural group toward spirituality and/or religion (please note that spirituality/religion may not be a central theme for some populations). Key historical events and figures impacting the cultural group and societal perceptions of this group. History/patterns of immigration of this cultural group to the U.S. 2. Historical and Current Oppression (approximately 250 words; cite and reference your sources). • Please write a summary of the historical and current oppression of the chosen cultural group. This information is to help understand how the views of others toward the cultural group and oppression may have impacted the cultural group. Ideas to explore can include the effects of oppression and the subtle rules or unwritten practices of oppression within structures such as companies, schools, organizations, etc. (Cite peer-reviewed sources to support your statements). 3. Research two journal articles of treatment approaches that have been utilized effectively with the identified population. Include a brief summary of information of addressed concerns, treatments utilized, and outcome effectiveness on the population. Approximately 250 words; cite and reference your peer-reviewed/scholarly source(s). Events Portion During the current course term, you will attend and participate in two (2) in-person events related to your selected cultural group, and these events can include (but not limited to) activities such as community organization meetings, volunteer work with homeless shelters or food kitchens, attendance at support group meetings, fund-raising events, school-related meetings/activities, etc. One element to keep in mind is that even though an activity may involve the cultural group, it does not mean you would learn about the cultural group. For example, going to someone’s home who is from the approved population for a meal or event may not include cultural practices that helps you learn about them; however, there are populations that have meals/events that have cultural significance such as a Shabbat meal for the Jewish population or a quinceañera for those in the Latin culture. The key thing is to choose activities that focus on the approved cultural group and that you can learn about them through these activities. (NOTE: Eating at ethnic restaurants or shopping at a business owned by members of the cultural group does not count as an event. In addition, each event must be distinct and have a qualitatively different experience than the other. For example, attendance at two meetings that focus on the population would count as one event as they are similar experiences.) Your total participation in the events should be for (4) hours – approximately two (2) hours per event – where you engage in learning more about your chosen cultural group. With any activity, it is important that you interact with members of the cultural group to develop an understanding of the event and the motivations of individuals in participating in them. Consider some of the following factors as you think about this portion: purpose of the activity or event; cultural underpinnings for the events; and social/political/economic beliefs or values. Events section prompts: Page 2 of 3 CEFS 504 • • • Identify the two attended events and describe your experience – include dates, time spent, and geographic locations of the events (approximately 250 words). How did your participation in these events impact you emotionally? In other words, how did you respond as you engaged with and learned more about the cultural group? Why do you think you responded this way? (approximately 250 words). What are three (3) key things you learned about the culture through these events that were not reflected in your research? What did you observe, hear, or experience that resulted in what you learned? What makes these three learned elements significant for the culture? (approximately 250 words). Note that the research and events portion of the project is necessary for completion of the final portion of this immersion project. Organize all the notes and resources you have gathered thus far to enable you to easily accomplish the interview portion of this project. Note: Your assignment will be checked for originality via the Turnitin plagiarism tool. Page 3 of 3 Entwistle Review Assignment Students Name Liberty University 1 Summary Entwistle explores how psychology and Christianity coexist in chapters 8 to 11, highlighting the value of judgment, humility, and ethical issues. He introduces the Enemies, Spies, Colonialists, and Allies integration models. These models offer several viewpoints on how psychology and Christianity might be combined while also representing various approaches to their relationship. Entwistle explains that the “Enemies” model sees psychology and Christianity as inherently opposing and contradictory worldviews (Entwistle, 2015). The proponents of this approach contend that since they cannot be reconciled, one must choose between the two. This viewpoint accentuates the perils of syncretism and issues a warning against surrendering religious convictions in favour of psychological explanations. However, this model can unintentionally result in a dichotomous approach, which might restrict the potential richness resulting from the convergence of different fields. In contrast, the “Spies” paradigm admits inherent difficulties while arguing that psychology and Christianity can inform and enrich one another (Entwistle, 2015). This method’s proponents use psychology with caution, appreciating the insights it can provide while being aware of its dangers. This paradigm supports a critical analysis of psychological theories and methods in the context of Christian beliefs, attempting to glean useful information while being watchful of apparent inconsistencies. The “Colonialists” worldview developed by Entwistle advocates for the preeminent role that psychology plays in directing Christian beliefs and practices. According to this method, a person’s understanding of the Bible and theology ought to be guided by their knowledge and 2 experience in the field of psychology (Entwistle, 2015). Despite the fact that it recognizes the significance of psychology, there is a possibility that it will undermine religious convictions and possibly water down the fundamental tenets of Christianity. When employing this strategy, it is essential to be aware of the possibility of distortion and to use caution and discernment at all times. The “Allies” paradigm, which contends that psychology and Christianity are not in competition with one another but rather that they are complimentary fields of study, likewise seeks to achieve a harmonious union between the two. According to Entwistle (2015), this idea encourages collaboration between the two fields so that both can contribute to a comprehensive understanding of human nature and behavior. It underlines the necessity of humility by pointing out that neither field has exclusive control over the truth, which is something that both disciplines agree is a problem. This tactic calls for a nuanced engagement with both psychology and Christianity, in which the unique contributions that each has to give are recognized and appreciated. Entwistle’s discussion highlights the value of caution and careful consideration when negotiating the nuanced interactions between psychology and Christianity. Each model presents a unique viewpoint on integration, showing both the advantages and disadvantages that could exist. In the end, the model chosen depends on one’s philosophical and theological perspective as well as one’s method of integrating psychological findings with their Christian faith. It takes a humble and considerate attitude to strike a balance between these two disciplines, valuing a thorough knowledge of human nature and behaviour. True integration requires a commitment to study and critically engage with both psychology and Christianity, as Entwistle rightly concludes. 3 Interaction After reading Entwistle’s chapters, I discovered that discussing various integration models was quite instructive. I have struggled with the issue of how to successfully combine my Christian faith with the study of psychology as a graduate student in counseling. This reading gave me insightful viewpoints that, in my opinion, will significantly influence how I practice counseling in the future. I initially thought the “Enemies” paradigm took an excessively rigid approach. It issues a syncretism warning, which is a legitimate concern. However, it risks undermining the possibility of a fruitful exchange between psychology and Christianity. In my opinion, outright repudiation of any discipline would restrict the breadth of expertise I can provide to my clients. I agree that there should be careful consideration, but it is feasible to draw from both domains without compromising one’s fundamental religious convictions. The “Spies” paradigm aligns more with my preference for circumspect engagement. It encourages practitioners to approach psychological theories critically because it recognizes the inherent contradictions between psychology and Christianity. This speaks to me because it promotes discernment and critical thinking, two skills I want to develop in my work. It also allows for accepting psychological findings without erasing one’s religious beliefs. Although the “Colonialists” concept may offer certain advantages, I have some reservations about it. It appears to give psychology a dominant position, possibly obscuring or distorting fundamental Christian teachings. I am a Christian and believe the Bible is the last authority. This paradigm can unintentionally give psychological information precedence over theological truths. It makes me more careful to keep my faith at the center of my practice. 4 My philosophy is most in line with the “Allies” approach. It promotes a peaceful fusion while acknowledging the distinctive advantages of both psychology and Christianity. This strategy is consistent with my conviction that each field provides insightful information about human nature. Since no sector has exclusive access to the truth, it strongly emphasizes humility. This speaks to me since it encourages teamwork and open-mindedness in comprehending and assisting people. When I think about its themes, I detect similarities between the “Allies” model and the ACA Code of Ethics. The code strongly emphasizes cultural sensitivity and tolerance for many worldviews, which is consistent with the notion of incorporating various viewpoints, including psychology and Christianity. Scripture verses like Proverbs 3:5–6 that stress the significance of seeking God’s wisdom and direction in all efforts, including counseling, also come to mind. I recall lectures about the value of cultural competence and sensitivity to various belief systems because of my previous coursework. Incorporating multiple viewpoints into counseling practice while appreciating them is consistent with the notion of being an “Ally” in integration. To sum up, Entwistle’s investigation of integration models has greatly influenced how I approach counseling. My perspective best suits the “Allies” paradigm, which emphasizes cooperation, modesty, and a thorough understanding of human nature. I’m dedicated to fusing ideas from psychology and Christianity while maintaining the integrity of each field. This reading has supplied a helpful framework for understanding the complexity of this integration process. 5 Application Entwistle’s integrational findings have significant ramifications for my future practice as a professional counselor. In particular, the “Allies” model will be a framework for my approach to counseling problems. First and foremost, I shall work to respectfully and collaboratively combine the insights of psychology with Christianity. This entails appreciating each profession’s distinctive contributions to our understanding of mental health and human behavior. I shall humbly approach clients, understanding that their worldview and religious beliefs may greatly impact their experiences and viewpoints. This strategy aligns with the ACA Code of Ethics (2014), particularly its emphasis on respecting diversity and cultural competency. In addition, I shall employ psychological ideas and methods with caution. I agree with the “Spies” model’s need for critical psychological participation. I’ll carefully consider psychological ideas to ensure they follow moral principles and my Christian ideals. This strategy supports the ACA Code of Ethics (Section A.4.a) mandate for moral decision-making. This entails actively seeking guidance and advice from knowledgeable experts and spiritual mentors to ensure that my interventions are well-informed and morally correct. Additionally, to promote open dialogue and a therapeutic partnership, I will be honest with clients about my integrative strategy. Scripture verses will act as a fundamental source of knowledge and direction. According to Proverbs 2:6, “the Lord gives wisdom; from his mouth come knowledge and understanding.” This verse inspires me to ask God for direction in my counseling practice since He is the source of all wisdom. 6 My ability to deliver comprehensive, client-centered treatment will be enhanced by incorporating these ideas into my practice. I want to establish a welcoming environment where clients can explore their experiences, beliefs, and difficulties while recognizing the contributions of both psychology and Christianity. The AACC Code of Ethics (2014) strongly emphasizes the value of respecting clients’ spiritual and religious beliefs, and this strategy is in line with that code. In conclusion, Entwistle’s integration models will significantly impact how I approach counseling. I want to offer my clients holistic, culturally aware care by embracing the “Allies” concept and merging psychological and Christian principles. Based on moral standards and spiritual concepts, this method will influence how I conduct myself as a professional counselor, ultimately helping the people I have the honor of helping. 7 References. https://www.liberty.edu/online/wp-content/uploads/APA-7th-Sample-Paper-Graduate.pdf American Counseling Association. (2014). ACA Code of Ethics. Retrieved from https://www.counseling.org/resources/aca-code-of-ethics.pd American Association of Christian Counselors. (2014). AACC Code of Ethics. Retrieved from https://www.aacc.net/wp-content/uploads/2019/11/2014-AACC-Christian-Counselor Code-of-Ethics.pdf Entwistle, D. N. (2015). Integrative approaches to psychology and Christianity: An introduction to worldview issues, philosophical foundations, and models of integration. Wipf and Stock Publishers. The Holy Bible, New International Version. (1984). Zondervan.
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