Definition of Individual Well-Being and Development
Individual well-being refers to a set of values and propositions indicating a human being’s sound functionalism, contentment, and prosperity. There are a number of measures that can be used to gauge individual well-being. Some of the factors which indicate individual well-being, and drawing from the progressive life center’s therapeutic foster care program’s study, are “a high success rate in placements that do not end prematurely, large reductions in the use of psychiatric medications, and improvements in emotional well-being, academic performance, and school stability.” (Gregory & Phillips, 1997). It is worth indicating that individual well-being and development differ from one person to another due to human diversity trajectories. For instance, while some people consider academic success to be a focal point in individual well-being, others could hold other aspects such as work-life balance and individuals’ discipline in higher regard.
Definition of Communal Well-Being and Development
Communal well-being and development refer to the critical indicators or contributors to human prosperity, agreeableness, and unison in the fulfillment of values that people with common interests have. For instance, colonized communities pursue decolonization as a benchmark for communal well-being and development. In such settings, the colonized communities ought to first understand their roles in the decolonization matrix by locating themselves. Locating oneself is important if one is to “support the community’s own goals.” (Sachs & Morris, 2011). The second step in decolonization efforts is for all individuals to understand the power ecosystem, with the power ecosystem referring to every stakeholder’s role in the community. The third step is eliciting stories through what can be regarded as determining which information to dispatch, to who, and at what times. Communal well-being is also linked to human diversity. Due to varying preferences among community members, it is crucial that stakeholders driving communal well-being and development pursue consensus.
Principles and Methods to Support Individual and Communal Well-Being
To support individual and communal well-being, I am willing to use three principles or methods at the individual, family, and communal ecosystem levels, as explicated below. At the individual level, I will use the mindfulness and compassion principle. One of the outstanding precincts of the mindfulness and compassion principle is “to be mindful is to be welcoming” (Leppma & Young, 2016). In this regard, if one is to achieve individuals’ well-being and development, they ought to look out for others’ concerns. Thus, everyone has a responsibility to support other people’s well-being.
Additionally, it is important to know that compassion is based on a willingness to be with suffering. Individual well-being and development are particularly tied to emotional, social, and spiritual fulfillment, with one drawing such fulfillment by helping others. By helping others feel appreciated, I look forward to being empathetic, as opposed to sympathetic. Empathy, in this case, refers to understanding how those in help feel and suggesting ways of impacting them positively (Leppma & Young, 2016). Sympathy, on the other hand, refers to feeling pitiful for those facing difficulties across any of life’s facets. Mindfulness and compassion require one to also seek psychological and mental stability. Mindfulness practice and loving-kindness meditation are succinctly important in stabilizing social workers and subsequently shielding them from feeling clients’ pain but understanding the pain therein (Leppma & Young, 2016). Mindfulness and compassion ought to be deeply embedded in social work.
At the family ecosystem level, I seek the Ho’oponopono principle to bolster well-being and development. The Ho’oponopono principle is primarily founded on two elements- the Hala and Hihia elements. The former refers to the system of transgressors relating to victims. Hihia refers to the result of the interaction indicated above. For family members to record well-being and development, they ought to act in a manner that is founded on honesty, particularly in times of conflict (Nishihara, 1978). Also, aspects such as building trust, adopting openness, and resolution are crucial in supporting family members’ well-being and development. Further on, it is important to assess all stakeholders’ interests in an unbiased motion.
Unbiasedness ought to be notable in listening to the transgressors’ and aggrieved parties’ contextualization of factors that lead to or are likely to lead to microaggressions. Pursuing such facts and opinions from parties are also crucial in ridding of micro-aggressions and promoting harmony (Nishihara, 1978). The Ho’oponopono principle follows the Oia’i’o Kumuhana, Mahiki, Ho’omalu, Mihi, Kala, ‘Oki, and Pani stages, with the firsts and last representing “the requisite telling of complete truths, honest and sincere feedback” and “a closing statement and formal interpersonal statements of learning and resolution.”, respectively (Nishihara, 1978). Observing the rules of the Ho’oponopono principle effectively promotes fulfillment and development at the family level.
At the communal level, I am willing to apply the Nguzo Saba framework (from Karenga, 2008). The model is fronted on seven facets and particularly relates to handling crises and concerns in communities. Umoja (unity) requires all members of targeted communities to be united in pursuing certain goals and objectives. Further on, kujichagulia (self-determination) is a critical aspect. While communities seek common goals, consensus ought to be driven by the constituent parties. Thirdly, the Nguzo Saba model requires ujima (collective work and responsibility), whereby “to build and maintain our community, together and make our brothers’ and sisters’ problems our problems and solve them together” (Karenga, 2008). The fourth facet is ujamaa (cooperative economics) which requires people to work together for the common achievement of economic goals. Nia (purpose) requires all members of communities to have a common goal, while kuumba (creativity) requires constituent parties to propose and action ways and strategies of solving their challenges. The last facet is Imani (faith) in whatever things that a person does.
It is important that community members believe in the magnitude of communal goals and the methods proposed for fulfilling them. The mindfulness and compassion principle, the Ho’oponopono principle, and the Nguzo Saba framework work together as they have various similarities. All models focus on influencing the common good among people (Leppma & Young, 2016). Additionally, the three models are aimed at depicting all stakeholders’ roles in supporting well-being and development. They also have a step-by-step format to promote well-being and development.
Relationship Change between Organizations That Hold Political and Economic Power and Those That Do Not
Organizations that hold political and economic power ought to depict a shifting relationship when interacting with communities that do not hold such power through mindfulness and compassion. As depicted by Leppma and Young (2016), “compassion is based on a willingness to be with suffering – our own, and the suffering of others.” Organizations that hold power at times use the power incongruency to disadvantage those without. It is thus crucial that organizations are holding power transition to welcoming parties which do not and remain empathetically supportive of their needs. As a social worker, I am willing to lead in advocacy in supporting that change. Advocacy could, in this case, be founded on interacting with the aggressors and the victims, finding a central point of consensus, and supporting talks of political and economic power diffusion.
How I Intend to Care for My Own Well-Being and Development
To care for my well-being and development as a social worker engaging with colonized or oppressed communities, I need to proactively engage in self-care. Compassion and mindfulness are built on the essence of empathy. I seek to understand the needs of the colonized and the oppressed communities in a manner that does not unnecessarily dent my beliefs and values. Thus, I am willing to understand what suffering is in more objective terms to understand colonized communities by applying the principles of “mindfulness practice and loving-kindness meditation” (Leppma & Young, 2016), Generally, I care for my well-being and development and will pursue the broad objective of mediation and mental consolidation.
Social Work Philosophy Summary
Well-being and development are crucial aspects of contemporary society, with the aspects pinned on the need for individuals to engage in activities that promote their success or prosperity while being aware of others’ interests. The mindfulness and compassion principle, the Ho’oponopono principle, and the Nguzo Saba framework (Karenga, 2008) are essential in supporting individual and communal well-being. Lastly, compassion and mindfulness are essential in promoting and promoting the transfer of economic and political power from organizations holding such power to those without social workers occupying a centric position in advocating for such shifts.
References
Gregory, S. D., & Phillips, F. B. (1997). “Of Mind, Body, and Spirit”: Therapeutic foster care—An innovative approach to healing from an NTU perspective. Child Welfare 76(1), 127-142.
Karenga, M. (2008). Nguzo Saba. The official Kwanzaa web site. Web.
Leppma, M., & Young, M. E. (2016). Loving-Kindness meditation and empathy: A wellness group intervention for counseling students. Journal of Counseling & Development, 94(3), 297-305.
Nishihara, D. P. (1978). Culture, counseling, and Ho’oponopono:An ancient model in a modern context. Personnel and Guidance Journal, 56, 562–566.
Sachs, S., & Morris, B. (2011). Re-creating the circle: The renewal of American Indian self-determination. University of New Mexico Press.