Discussion 1: Spirituality and Culture

Where does spirituality and culture fit into a helping professional’s life? How do spirituality and culture impacts a person’s perspective of the world? How do spirituality and culture influence a person’s behavior and belief systems, which can ultimately impact the development or perpetuation of vicarious trauma? As a helping professional you must be comfortable as well as competent in addressing spirituality and cultural issues related to the treatment and prevention of vicarious trauma.

• Post an explanation of how you would approach spirituality and culture in the treatment of vicarious trauma with future supervisees and other helping professionals.
• Explain how your views on spirituality might impact your work as a helping professional.
• Finally, describe at least one skill you need to be spiritually and culturally competent when treating future supervisees and other helping professionals with vicarious trauma and why.
• Be specific and use examples to illustrate your points.

References

Hull, C. E., Suarez, E. C., & Hartman, D. (2016). Developing spiritual competencies in counseling: A guide for supervisors. Counseling And Values, 61(1), 111-126. doi:10.1002/cvj.12029

Trippany, R., Wilcoxon, S., & Satcher, J. (2003). Factors influencing vicarious traumatization for therapists of survivors of sexual victimization. Journal of Trauma Practice, 2(1), 47–60.

Wang, D. C., Strosky, D., & Fletes, A. (2014). Secondary and vicarious trauma: Implications for faith and clinical practice. Journal of Psychology and Christianity, 33(3), 281-286.

Discussion 2: Spirituality and Culture

After facing traumatic event after traumatic event, trauma-response helping professionals often question the meaning of life and whether life has purpose or value. This is called an existential crisis. It is not uncommon for trauma-response helping professionals to question or challenge their faith and spirituality. Sometimes trauma-response helping professionals interpret the world as evil or harsh. Other times they may feel very little hope. It is critical to address an existential crisis in counseling because it has a significant impact on the well-being of trauma-response helping professionals.

For this Discussion, consult the literature to identify spiritual intervention strategies and consider how you would apply them in three primary areas: personal, professional, and organizational. Personal refers to individual life choices and wellness; professional refers to professional identity and wellness to engage in trauma work; and organizational refers to the interventions specific to organizational practices.

Remember the inclusion of spiritual issues is related to how individuals create meaning or experience connection to the world as opposed to religious beliefs.

• Post an explanation of a spiritual intervention strategy for the prevention or treatment of vicarious trauma in each of the following areas: personal, professional, and organizational.
• Justify your selection using evidence-based research.
• Be specific and use examples to illustrate your points.

References

Belinda J., L., & Laura, J. (2016). The impact of cultural differences in self-representation on the neural substrates of posttraumatic stress disorder. European Journal Of Psychotraumatology, 7, 1-13. doi:10.3402/ejpt.v7.30464

Pack, M. (2014). Vicarious resilience: A multilayered model of stress and trauma. Affilia-Journal of Women and Social Work, 29(1), 18-29. doi:10.1177/0886109913510088

Park, C. L., Currier, J. M., Harris, J. I., & Slattery, J. M. (2017). Ethical considerations for addressing spirituality with trauma survivors from a reciprocal perspective. In Trauma, meaning, and spirituality: Translating research into clinical practice (pp. 201-221). Washington, DC: American Psychological Association. doi:10.1037/15961-012

Peres, J., Moreida-Almeida, A., Nasello, A., & Koenig, H. (2007). Spirituality and resilience in trauma victims. Journal of Religion and Health, 46(3), 343–350.

Wang, D. C., Strosky, D., & Fletes, A. (2014). Secondary and vicarious trauma: Implications for faith and clinical practice. Journal of Psychology and Christianity, 33(3), 281-286.

Zaleski, K. L., Johnson, D. K., & Klein, J. T. (2016). Grounding Judith Herman’s trauma theory within interpersonal neuroscience and evidence-based practice modalities for trauma treatment. Smith College Studies In Social Work, 86(4), 377-393. doi:10.1080/00377317.2016.1222110

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