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Discussion forum and Assignment
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GRADING RUBRICS
•
Writing Conventions: The written critique: Follows conventions of grammar, spelling,
capitalization, punctuation, etc. -Was proofread
to be as error-free as possible -Is organized,
clear, and coherent and uses the formal
register of academic English -Follows APA style
for title page, formatting, in-text citations,
references, etc
12% of total grade
•
Introduction/Description: The written critique
begins with a brief, concise description or
summary of the study. Summary sufficiently
describes the study’s purpose, research
questions, and type of study.
25% of total grade
•
Critical Thinking & Critique: Critique is thorough
and thoughtful and integrates course learning.
Includes a detailed evaluation of the article’s: Introduction -Method (including design-specific
evaluation) -Results -Discussion Goes beyond
summary to evaluate the appropriateness and
strength of the research methods used in the
study, given the type (qualitative/quantitative)
and method (e.g., survey, experimental, case
study) utilized.
38% of total grade
•
Overall Evaluation: The critique offers comment
on the strengths, weaknesses, and significance
of the study. Comments are grounded in course
learning about good practice in educational
research.
25% of total grade
Assignment Content
1.
Purpose/Goal:
In preparation for dissertation completion, you will need to read many articles and
research studies. By completing an article critique/comparison, you will grow in
your content knowledge, the skillset to read and understand scholarly articles, and
your ability to tie the content to your own practice.
Parameters:
Length of Assignment: 3 – 4 pages (double-spaced)
Writing Style: APA, current version
References: 1; the empirical journal article you selected to critique
Formality: Formal
Submission Format: Microsoft Word (.doc or .docx format) or PDF
Feel free to use this web article “Learn How to Critique an Article and How to Write
It” as a guide for developing your article critique.
This assignment utilizes the SafeAssign originality tool. Upon submission,
SafeAssign will generate an originality report that detects plagiarism. This report
will be sent to your instructor.
Prompt:
Each student will select a published journal article to critique. This article should be
different from the article you critiqued in Module/Week 2 and must be related to
multicultural issues. It is also suggested that the selected article be related to
potential dissertation research. Using knowledge of research concepts, students will
read and evaluate the article, then write a critique of the study’s research
methodology. In your critiques, you must go beyond summarizing the study. You
must analyze and evaluate the study. Critiques should be three to four pages long
(not including title and references pages) and should follow APA writing style.
Please also submit a PDF file of the article or a link to the article in HBU Library
Databases with your critique.
Critiques will be assessed for critical thinking (analysis and evaluation of research);
adherence to APA style, formal register, and writing conventions; and clarity of
communication.
Please review the following, more detailed assignment instructions before starting
this assignment.
See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/327727543
Bearing God’s Image to All People: A Social Worker’s
Response to the Sojourner
Article · September 2018
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Indiana Wesleyan University
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ARTICLES
Bearing God’s Image to All
People: A Social Worker’s
Response to the Sojourner
Lori Goss-Reaves, Lena Shankar Crouso &
Erin M. Lefdahl-Davis
A Christian’s response to migration and refugee resettlement is shaped by a belief
in the Triune God, who reconciles all people to Himself. When we accept that
we are all sojourners, awaiting our final home in heaven, our treatment of the
sojourner changes. Christian social workers are called to be transformed by
Christ, which creates motivation for reconciliation that is inclusive and lovefilled. This article explores a Christian social worker’s response to all of God’s
people, focused specifically on the immigrant, migrant, and refugee. Drawing
on the the social work code of ethics, Biblical truth, and Emma Lazarus’ sonnet
on the Statue of Liberty, practical implications are made for those responding
to people in need. Social workers are at the forefront of mezzo work in communities. Their training also makes them well-suited to champion advocacy
for the immigrant at the macro and micro levels.
Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame.
“Keep, ancient lands, your storied pomp!” cries she
With silent lips. “Give me your tired, your poor,
Social Work & Christianity, Vol. 45, No. 3 (2018), 10–18
Journal of the North American Association of Christians in Social Work
BEARING GOD’S IMAGE
11
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tossed to me,
I lift my lamp beside the golden door!”
Emma Lazarus’ sonnet, New Colossus, also known as the “Statue
of Liberty poem,” has been widely quoted and closely associated with
the Statue of Liberty (Lazarus, 2002). The words, inscribed on a plaque
mounted with distinction at the statue’s base, provide insight and wisdom
to a world in need (Sutherland, 2003). The sonnet’s famous line, “Give me
your tired, your poor, Your huddled masses yearning to breathe free,” is
held up as the beacon of America’s welcoming shores. These words describe
the beckoning plea for those without a home to come freely, readily and
honorably, into this land. Through this invitational entry message into
America, we find a nation formed from immigrants.
It is often assumed that the United States is committed to immigrant
hospitality because, as a nation, we welcomed different people groups
from various places in the world. This notion has been challenged by
others who propose that Americans at times have shown hostility (Behdad, 2005). Regardless of how our nation is perceived, a Christian social
worker’s response to the immigrant is shaped by the Triune God who
loves unconditionally. Guided by the Holy Spirit, Christians are called
to reach out to all people with compassion and love (Schmidt, n.d.). The
Christian social worker’s call to service is congruent with the desire to
faithfully follow Christ (Ressler, 2002). According to the NASW Code of
Ethics, social workers are instructed to serve all people groups regardless
of ethnicity, morality, or sexual orientation (NASW, 2008). Furthermore,
the reality of our identity is one that is congruent with a larger ideal of
the Kingdom of God as a place where people from “every nation, tribe,
people and language” can live together in peace and harmony (Rev. 7:9,
New International Version).
The Land of Liberty
“Give me your tired, your poor, Your huddled masses yearning to
breathe free” are well-known words that have become synonymous for
what we honor as the very fiber of the United States of America (Lazarus, 2002). American culture is a ‘melting pot’ of cultures and identities,
and those ideals expressed in Lazarus’ sonnet on the Statue of Liberty
propose freedom for all in this ‘land of liberty.’ This invitation to equality
and justice for all is a part of American history and penned in Article I of
the Constitution of the United States (Somin, 2017). However, American
history also bears witness to the reality that not all people have been
12
SOCIAL WORK & CHRISTIANITY
extended the same liberties in the United States, and inequality is still
present for minority groups such as immigrants, migrants and refugees.
The Bible also upholds ideals that parallel the inspiration for hospitality and social justice found in Lazarus’ sonnet. One of the parables shared
by Jesus stirs our hearts and minds with these words:
“For I was hungry and you gave me something to eat, I
was thirsty and you gave me something to drink, I was a
stranger and you invited me in, I needed clothes and you
clothed me, I was sick and you looked after me, I was in
prison and you came to visit me” (Matthew 25:35-36, New
International Version).
Lady Liberty invited those who were hungry and displaced to a geographic freedom, but Jesus invited his disciples into a new way, allegiance to
God, which would compel them to serve those in need. As Christian social
workers, our loyalty is rooted to God’s love for all those created in the image of God, which includes all humanity, especially those in need. As those
who belong to Christ, we have a new membership and citizenship, which
includes loyalty towards all those who are “hungry…thirsty…a stranger…
needing clothes…sick…in prison,” who reflect the presence of Christ in
the world (Matthew 25:35-36, New International Version).
God’s Family
In the Bible we find this declaration,
Therefore, if anyone is in Christ, he is a new creation.
The old has gone, the new has come. All this is from God,
who reconciled us to himself through Christ and gave us
the ministry of reconciliation; that is, in Christ God was
reconciling the world to himself, not counting men’s sins
against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God
making his appeal through us. We implore you on behalf
of Christ, be reconciled to God. For our sake he made him
to be sin who knew no sin, so that in him we might become
the righteousness of God (2 Corinthians 5:17-21, English
Standard Version).
Our familial belonging as one of God’s children is an identity that
demands a new way of life. Because of the mercy and grace of Christ, and
through the Holy Spirit, we can be enthralled with compassion and a natural, habitual compulsion to a pure and holy love. As Christians, we have a
dual citizenship, first to the Kingdom of God, and then to the nation where
BEARING GOD’S IMAGE
13
we reside. Without understanding and awareness of this dual citizenship,
Christians might hold themselves to a nationalistic allegiance and miss
the new found belonging to a kingdom culture predicated on a glorious
freedom that comes from a Christ-centered culture, where all humans are
treated with equality, justice and dignity.
Once aware of this Kingdom citizenship, Christians begin to realize
that this freedom was also given to us because as we ourselves are also
strangers and aliens in this world; we now inhabit this world as incarnate
beings and not as mere earthly beings. Those who believe in an eternal
Kingdom are invited to see ourselves as “foreigners and exiles” on the earth,
living in a way that points to a heavenly homeland (1 Peter 2:10-12, John
18:36, NIV). This newfound revelation leads to the expression and responsive compulsion of a holy, compassionate love. Once they know their own
identity as members of God’s household, Christians are able to love others
with the same generosity and hospitality. It flows with a habitual, boundless love that cannot be contained, offering to all people the very dignity
God offers us. We are called to the same purpose, among all peoples, to
be the incarnate, restorative, and redemptive way of Jesus Christ. This is
our patriotism now, and we are patriots of that citizenship. As those who
were welcomed regardless of their former way of life, Christians can resist
a political ideological gospel, or a cloistered, isolated gospel. Both fall short
of the embodied, embracing gospel of the Trinitarian God.
A Holy Love
From Matthew 25 we can understand what this compulsion of service
and hospitality looks like, and what the implications are if Christians miss
the mark of this new way of love.
Then the righteous will answer him, “Lord, when did we
see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite
you in, or needing clothes and clothe you? When did we
see you sick or in prison and go to visit you?” The King
will reply, “I tell you the truth, whatever you did for one of
the least of these brothers of mine, you did for me.” Then
he will say to those on his left, “Depart from me, you who
are cursed, into the eternal fire preparedfor the devil and
his angels. For I was hungry and you gave me nothing to
eat, I was thirsty and you gave me nothing to drink, I was
a stranger and you did not invite me in, I needed clothes
and you did not clothe me, I was sick and in prison and you
did not look after me.” They also will answer, “Lord, when
did we see you hungry or thirsty or a stranger or needing
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SOCIAL WORK & CHRISTIANITY
clothes or sick or in prison, and did not help you?” He will
reply, “I tell you the truth, whatever you did not do for one
of the least of these, you did not do for me.” Then they will
go away to eternal punishment, but the righteous to eternal
life. (Matthew 25:35-46, NIV)
As we compare and contrast Lazarus’ sonnet with these Scriptural
passages, we see the divine urgency in the call for Christians to embody
a holy love that transcends time, space, and place. Just as Emma Lazarus
gives Lady Liberty’s words to the “tired, poor and huddled masses,” God
urges us to acknowledge and meet the needs of our fellow humans who,
through such injustices as persecution, oppression, war-torn separation,
gender brutalization, and tyrannical political ideologies, find their way to
our shores and borders.
Christian social workers have an additional responsibility as image
bearers, as they are in the unique position of authority to directly impact
the lives of the “tired, poor and huddled masses,” those who are oppressed,
and those in need who fit the description in Matthew 25 of having practical
and significant need. Through culturally competent intervention, having
knowledge, awareness and skills that can meet specific needs and advocate for others, social workers influence change in social structures that
perpetuate inequality (Potocky-Tripodi, 2002). Christian social workers
represent Christ through their actions, by loving in practical ways both
with and without words. Those entering our country through immigration
come with pasts often laden with trauma. The need for advocacy is great.
The call for love is paramount.
A Human Issue
The immigrant and the refugee are not new identities within God’s created beings. These groups have been defined as people who were born in one
country and relocated to another (Potocky-Tripodi, 2002). The difference
is that one group left voluntarily while the other was forced out when their
human rights were somehow violated. Those who are refugees have fled
due to a lack of safety, the inability to provide for their families and protect
their children, and the very real fear of death, disease or destitution. The
plight of refugees and the existence of immigrants at this point in history
is a reality that has been brought to the forefront by mass media reporting,
but it is not new. The movement of people into regions, territories, and
land masses existed from the very first movement of Adam and Eve out
from the Garden into new lands. As this migration continued through the
Abrahamic land journey, Noah’s flood journey, and the conquering of tribes
and nations over centuries, people have inhabited the land and invaded
the land. Acknowledging this truth may help us, as Christians, to see that
BEARING GOD’S IMAGE
this is a real and perpetual social issue, and that God, in His Trinitarian
holistic goodness, cares about His humanity.
As Christians, we find our new citizenship and see that this land is
filled with an abundance of Kingdom citizens that form the body of Christ.
Wherever we are located, in the place we call our earthly home, we can
now live out our Kingdom conviction and compulsion to love. So, what is
it we are compelled to do as image bearers of Christ, as ambassadors of the
One who came to redeem all humanity? What is the particular, embodied
divine work of faith communities in the lives of immigrants and refugees?
We have the rightful and honorable invitation from God to participate in
the work of reconciliation. God is intricately and deliberately engaged with
all people and their holistic needs, and faith communities are a conduit
for the ongoing incarnation of this holy love and liberating life. Christian
social workers, as professionals who are trained in specific intervention and
advocacy skills, are in the fortunate position to do the same.
Core Social Work Values
It is critical that Christian social workers integrate their own values
with the values of the profession. Three of the core values of the social
work profession apply directly to our work with the sojourner, or those
who are displaced. The commitment to social justice, the dignity and worth
of the individual, and the importance of human relationships must all be
considered when interacting with client systems at the micro, macro, and
mezzo level (NASW, 2017, 2008). Relationships and communities that are
intercultural, restorative, and reconciled have the hope of being redemptive,
striving to reflect and bear God’s image in the world. Faith communities
and Christian social workers must decide to do the difficult work of embracing diversity, promoting equity, and fighting injustice with diligence,
authenticity, and examination. In order to do this, we must first recognize
that our identity lies fully and centrally in Christ. We must tap into our
capacity to yield to the power of the Holy Spirit in humble adoration and
to see others through the godly lens of mercy, grace and love, which is a
birthright of our Kingdom identity.
The values of our faith speak to our work as social workers. A Kingdom
identity seeks out the work of God in the needs of the world, and the identity
of a Christian social worker embraces the professional core values of service,
social justice, the dignity and worth of the person, the importance of human
relationships, integrity, and competence (NASW, 2017). As dual citizens (of
earth and heaven), we can integrate these identities and function effectively
in these transformative values in our work, as well as in His workmanship.
The following are some of the distinctive Kingdom values that
Christian social workers can know, experience, and live out freely as we
15
16
SOCIAL WORK & CHRISTIANITY
embody our own liberation through Christ:
• God created all people in the image of God; therefore, people are
created sacred. We can acknowledge and believe that all people
are worthy of dignity and humane love.
• God is at work to bring His Kingdom on earth as it is in heaven.
We can recognize that issues of human rights and inequity are
an invitation to God’s grace by which we can cooperate with
God’s work to reconcile all people to Himself through the gospel
message.
• God intends and expects justice. We must—and ought to—defend the cause of the powerless, marginalized, oppressed, and
disenfranchised, and advocate and offer rightful agency to all
peoples.
• Christ’s love for us compels us to love our neighbor. We must
engage in kindness, compassion, and invitation to the stranger,
widow, orphan, and those in need or subjected to inequities and
injustices.
• Grace abounds in and through Jesus Christ. We will seek to understand without judgment and offer patience and peace to those
we serve, so they might receive God’s transformational love freely.
• Christians are compelled by the greatest commandments to “love
the Lord your God” and to “love your neighbor as yourself”
(Luke 10:29, NIV). We strive to live in perfected holy love with
God and offer this unconditional love to others and each other.
• Christians have an eternal citizenship in the Kingdom that transcends earthly locations. We can and ought to submit to God’s
Kingdom authority and to His two greatest commandments,
while also honoring earthly laws whenever possible.
• The Great Commission delivers the good news of freedom and
new life. We are to follow Christ’s example to make disciples of
all peoples by declaring good news of freedom, life and love.
Culturally Competent Social Work and Kingdom Values
The social work profession has the capacity to make a great impact on
our nation through policy, advocacy, and practice (Healy, 2008). Social work
graduates trained in cultural competence are equipped with the knowledge
and passion needed to speak on behalf of those who cannot speak for themselves due to language barriers and oppression. Christian social workers
bear the image of Christ in their personal and professional lives, and are
often called to bridge social, cultural and international differences. The
values of God’s Kingdom and of social work can work together to create a
personal and professional advocacy during the work to meet the needs of
BEARING GOD’S IMAGE
17
diverse people groups, including immigrants, refugees and all who sojourn.
A quest to deeply love all people can be enacted through personal contact
and service, as well as lobbying for a change in a system that is broken.
The Bible is filled with verses that command God’s people to welcome
the sojourner. The Israelites knew what it was like to be aliens and unwelcomed, and they were told, “You shall also love the stranger, for you were
strangers in the land of Egypt” (Deuteronomy 10:19, New King James Version). In Leviticus, this mandate was extended to a complete welcoming of
the sojourner: “The foreigner residing among you must be treated as your
native-born. Love them as yourself, for you were foreigners in Egypt: I am
the Lord your God” (Leviticus 19:34, N IV).
Nash, Wong, and Trlin (2006) provide insight into the ways social workers can use their skill set to help immigrants and refugees. At the macro level,
this involves a focus on advocacy, social justice, and the rights of all humans.
Mezzo work includes working with the community to ensure that adequate
resources are available, accessible, and affordable. Individual work is done
at the micro level to help individuals deal with past trauma and loss. Family
needs are addressed at this level as well as helping individuals feel safe and
healthy on an emotional and physical level. All of these practical ways of
meeting human need can be motivated by divine love, embodying Kingdom
values and honoring God’s commandments, as we work in practical ways as
Christian social workers.
Conclusion
The NASW Code of Ethics states that “the mission of the social work
profession is to enhance the well-being and help meet the basic human needs
of all people, with particular attention to the needs and empowerment of all
people who are vulnerable, oppressed, and living in poverty” (NASW, 2017;
2008, p.1). Working to reduce and prevent psychological harm for immigrants is a heritage of the social work profession’s history (Chang-Muy &
Congress, 2008). It is a critical time in our country to stand up for the rights
of those who are rejected because they were not born in the United States.
As Christian social workers embody the love of God, they become a conduit
for acceptance, inclusion, and positive societal change. This is done through
hospitality, practical advocacy, and the reconciliation of diverse individuals,
groups and cultures.
The writer of Colossians defines reconciliation in this way: “Once you
were alienated from God and were enemies in your minds because of your evil
behavior, but now He has reconciled you by Christ’s physical body through
death to present you as holy in His sight, without blemish and free from accusation” (Colossians 1:21-22, NIV). When we live out a life of reconciliation,
those who were once enemies become friends (McGee, 2003). That is the
desired response to the sojourner as we call on social workers to lead the way.
SOCIAL WORK & CHRISTIANITY
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References
Behdad, A. (2005). A forgetful nation: On immigration and cultural identity in the
United States. Duke University Press.
Chang-Muy, F., & Congress, E. (Eds.). (2009). Social work with immigrants and
refugees. New York, NY: Springer Publishing Company.
Healy, L. (2008). International social work: Professional action in an interdependent
world. New York, NY: Oxford University Press.
Lazarus, E. (2002). Emma Lazarus: Selected poems and other writings. (G. Eiselein
Ed.) Ontereo, Canada: Broadview Press.
McGee, R. (2003). The search for significance. Nashville, TN: Thomas Nelsen, Inc.
Nash, M., Wong, J., & Trlin, A. (2006). Civic and social integration: A new field of
social work practice with immigrants, refugees and asylum seekers. International Social Work, 49(3), 345-363.
National Association of Social Workers. (2008). Guide to everyday professional
conduct of social workers. Washington, DC: NASW.
National Association of Social Workers. (2017). Preamble to the code of ethics.
Retrieved Jan 20, 2018, from https://www.socialworkers.org/About/Ethics/
Code-of-Ethics/Code-of-Ethics
Potocky-Tripodi, M. (2002). Best practices for social work with refugees & immigrants.
New York, NY: Colombia University Press.
Ressler, L. (2002). When social work and Christianity conflict. In Beryl Hugen &
T. Laine Scales, (Eds.), Christianity and Social Work: Readings on the Integration
of Christian Faith and Social Work Practice, 2nd ed., (pp.93-117). Botsford, CT:
North American Association of Christians in Social Work.
Schmidt, W. (N.D.). Wesleyan view of immigration. Retrieved from https://www.
wesleyan.org/237/a-wesleyan-view-of-immigration.
Somin, Ilya. (2017). Immigration, freedom, and the constitution. Harvard Journal
of Law and Public Policy, 40(1), p. 1-7.
Sutherland, C. (2003). The statue of liberty. New York, NY: Barnes and Noble Publishing.
Lori Goss-Reaves, DSW, LCSW, MSW, ACSW, is an associate professor
of social work and Director of Field Placement at Indiana Wesleyan
University, 4201 South Washington Street, Marion, IN 46952, Phone:
(765) 677-2167. Email: [email protected].
Lena Shankar Crouso, MEd, EdS, DCC is Dean, Office of Intercultural
Learning and Engagement, Indiana Wesleyan University, 4201 South
Washington Street, Marion, Indiana 46953, Phone: (740)502-9059.
Email: [email protected].
Erin M. Lefdahl-Davis, PhD, MA, MTS is an associate professor of
Graduate Coun-seling at Indiana Wesleyan University, 4201 South
Washington Street, Marion, Indiana 46953, Phone: (765) 677-2823.
Email: [email protected].
Keywords: restoration, Christian social worker, immigrant, refugee, migrant
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Assignment Instructions
HSRV 7304 | Article Critique
ASSIGNMENT DESCRIPTION
Each student will select a published journal article to critique. The article must be
related to the selected proposal topic. Using knowledge of research concepts,
students will read and evaluate the article and then write a critique of the study. In
your critiques, you must go beyond summarizing the study. You must analyze and
evaluate the study. Critiques should be three to four pages long (not including title
page) and should follow APA style. Please also submit a PDF file of the article or a
link to the article in HBU Library Databases with your critique.
Critiques will be assessed for critical thinking (analysis and evaluation of
methods); adherence to APA style, formal register, and writing conventions; and
clarity of communication. See Grading Rubric for details.
WHAT TO DO AND HOW TO DO IT
Select a study published in a reputable, scholarly educational research journal. The
journal articles you choose must report research in the traditional IMRaD
(Introduction, Method, Results, and Discussion) format. If you have any doubts
about the suitability of your chosen article, please discuss your choices with the
professor well in advance of the submission deadlines. For each critique
assignment, you will read the article and write a three- to four-page critique of the
study. To critique a research article, reread the article and ask yourself questions to
evaluate your chosen article. Your critique should evaluate the following aspects
of the study:
Page 1 of 2
•Problem/Purpose Statement
•Research Questions
Introduction •Literature Review
Method
Results
Discussion
•Participants/Sampling
•Instruments
•Design and Procedure
•Clarity of Communication
•Tables and Figures
•Conclusions
•Recommendations for Practice and/or Research
If the author does not give enough information for you to evaluate a specific aspect
of the study, then state that the information provided by the author was inadequate
and discuss what information the author could have included.
Remember, you should critique and evaluate, not simply summarize, the article.
Begin the critique with a brief summary of the article, including information about
the topic, research questions, and type of study. The body of the critique paper
should be a detailed evaluation of the introduction, method (including designspecific evaluation), results, and discussion sections of the article. Conclude your
paper with an overall evaluation of the study, in which you discuss the weaknesses,
strengths, and significance of the study.
Page 2 of 2
•
Introduction
Module 3 will provide information about race and oppression. Dialogue about the historical
foundations of race and racism will be related to privilege and the dispositions of racism. An
exploration of how racism can be eradicated through changing systems, counselor selfawareness, and client services will be crucial in this week’s material.
•
Module Objectives
Upon completion of this module, students should be able to:
o
o
o
o
o
[CO 1] Demonstrate the skills of a culturally competent counselor;
[CO 2] Analyze the cultural contexts that are relevant to work with specific populations;
[CO 3] Evaluate the current sociopolitical climate’s contributions to inequitable
identification of and access to resources in the human services;
[CO 4] Relate the unique experiences of individuals to systemic factors;
[CO 5] Formulate evidence-based practice modalities as they relate to individuals and
communities.
•
•
Understanding Human Differences
o Chapters 4 – 5
Developing Multicultural Counseling Competence
o Chapter 4
•
•
Journal Articles
Bearing God’s Image to All People: A Social Worker’s Response to the Sojourner
“Steps to Racial Reconciliation: A Movement to Bridge the Racial Divide and Restore Humanity”
“‘Ain’t I a Child of God?’: Gender and Christianity in Light of the Immigrant Experience”
•
•
Immigration and Oppression
YouTube URL: https://youtu.be/IwN-Xka6CW0
•
Race and Oppression
YouTube URL: https://youtu.be/PZ-orriz4_Q
•
Racism and White Privilege
YouTube URL: https://youtu.be/mM9tTASpWI8
•
What is Privilege?
YouTube URL: https://www.youtube.com/watch?v=hD5f8GuNuGQ
•
Understanding Systematic Oppression and Institutionalized Racism: Kyol Blakeney
YouTube URL: https://www.youtube.com/watch?v=5SBFdtqW0GM
•
50 Years of Racism – Why Silence Isn’t The Answer: James A. White, Sr.
YouTube URL: https://www.youtube.com/watch?v=r9DDE7NV1Nw
•
•
Uncomfortable Conversations with a Black Man
YouTube URL: https://www.youtube.com/watch?v=h8jUA7JBkF4
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I’m Mexican. Does That Change Your Assumptions about Me? Vanessa Vancour
YouTube URL: https://www.youtube.com/watch?v=sE4-req-Hes
GRADING RUBRICS
Point Value
All key components of the discussion board prompts/questions are answered.
Point Value
Major points are supported by the following: Reading and study materials; good examples
(pertinent, conceptual, or personal examples are acceptable); and thoughtful analysis
(considering assumptions, analyzing implications, comparing/contrasting concepts).
Point Value
In both responses, major points are supported by the following: Reading and study materials;
good examples (pertinent, conceptual, or personal examples are acceptable); and thoughtful
analysis (considering assumptions, analyzing implications, comparing/contrasting concepts).
Discussion Topic
Purpose/Goal:
The goal of thi
