Effects Of Making Assumptions Based On Stereotypes Social Work Essay

Effects Of Making Assumptions Based On Stereotypes Social Work Essay Stereotype reflects the perception one has of other individuals based on their different physical abilities, emotional appearance, religious, cultural disposition, sexual orientation or ethnicity without knowing anything personal about that person and these views are often connected to experiences, observations or other influences such as the media. I will first outline below some of the reasons why it is important to avoid making assumptions based on stereotypes when providing care for someone and then later on show how individual care workers can guard against doing this. Making assumptions, based on stereotypes, when providing care for someone can have a negative effect on the quality of care, as illustrated in the case of Mhà  iri who suffered from a stroke and needed a wheelchair but opted instead for personal care at home. The care manager, Stuart, who did the assessment could have found out about her sexual preference had he not assumed because she was married that her relationship with partner Gillian was heterosexual. This would have allowed more sensitivity to be shown by the carers when attending to her personal needs. The stereotypical assumption that disabled people cannot communicate would have the consequence of them not being listened to properly and this would deny them the right to appropriate services and having a voice. This would impact on their individuality and personal needs, thereby affecting the quality of care being provided. As one participant wheelchair user pointed out in Its like when you go to the hospital or the doctors, if you go with anybody because youre in a wheelchair they dont address you, they look over you and that really infuriates me. This underscores the need to speak directly with the service users rather than making assumptions that they are helpless or not capable of discussing their caring needs. Showing narrow-mindedness because an assumption is made based on stereotype, is being prejudice and this was highlighted in Gypsy Travellers report about prejudice within the health care service. It can prevent Gypsies from gaining access to appropriate medical services such as the barrier presented by a receptionist the receptionist are harder to get past à ¢Ã¢â€š ¬Ã‚ ¦ I think theyre doing the doctor a favour à ¢Ã¢â€š ¬Ã‚ ¦ I did something good today, I kept the Gypsies away. Another stereotypical assumption illustrated in is that people with mental health problems are prone to violence such was the case of Simon Jackson. However, he was just reaching out for help and often misunderstood, as he was suspicious of any authority figure. Making stereotypical assumptions can prevent people receiving appropriate care and if a carer has a prejudicial view it could further complicate the matter and deter users from accessing the services. For example, as given in, a disabled lesbian fel t that she was seen as somehow unnatural or abnormal. However, when these beliefs are carried through, it becomes discrimination. An example of this provided in K101 Block 3 Unit 10 where council estate residents were seen as failures and not interested in academic success. In providing care for someone in a local community, care workers should recognise and value diversity, that is, people are different and should be treated differently but fairly to avoid inequality and discrimination. Therefore, it should not be assumed that providing personal care for an Asian female would be the same or similar to that for a white European female. Care workers need to be culturally sensitive and take into account the differences in peoples lifestyles and family relationships. As in people with speech impediments are sometimes stereotyped as being deaf and are often shouted at when communicating and this should not be indicative of all people with such a disability. When providing care for someone with this disability, a carer needs to be more informed about that persons capabilities before engaging to avoid any communication barriers or leaving that person feeling demoralised. It may sometimes be necessary to use stereotypes and make assumptions as it can act as a guide to help in decision-making, such as when organizing a social event for older people in a care home as this could be the target audience and provide the opportunity to cater to their specific needs. Individual care workers can guard against making assumptions based on stereotypes by being more tolerant and make every effort to understand that person better. The care worker should find out what help a disabled person needs instead of assuming what they think they need based on previous experiences or observations. It is important for care workers to avoid being condescending when disabled people are accompanied by their cares but should communicate directly with the disabled persons. If the care worker is not able to understand someone with a hearing impairment, they could ask the person to tell them how they prefer to communicate and not pretend to have understood them when they have not or they could become familiar with that persons method of communication and find ways of keeping that communication going with aids such as Mankaton or other similar sign language. It is essential to identify that there are different religious, cultural and other particular needs of people, ther efore care workers should also see service users as individuals and tailor care according to their individual preferences so that appropriate services can be provided. Care workers need to develop a knowledge and understanding of how the law affecting disability and discrimination as the Disability Discrimination Act 1995 protects disabled people and does not only apply to people who have a physical disability, visual or hearing impairment but can also cover people with learning disabilities. In addition, they should also be familiar with the Race Relations Act 1976, as it is unlawful to discriminate against a person on ground of race, colour, ethnic origin or nationality. An example of this was demonstrated in with an account given by Roz, a white nurse when a patients wife made loud racist remarks that she thought it was disgusting that her husband should be in a bay with three black men on their own which offended the men. Roz did not collude with this racist view by changing the ir bays but instead left the men to sort it out amongst themselves, after gaining their views. In conclusion, an assumption based on stereotypes when providing care for someone should be avoided as it could be construed as being prejudicial or discriminatory and is likely to have a negative Impact on the service user. Individual care workers can guard against doing this by recognising the diverse global village we live in and be respectful of other peoples cultural, religious beliefs and ethnicity as well as any government legislation relating to disability and discrimination.

Moby Dick :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  The classical selection by Herman Melville, Moby Dick focused on the significance of one man’s obsession over a murderous white whale. As if the central plight of Captain Ahab was not enough of an obstacle to overcome, the piece is thus complicated by the Captain’s mystique. The already complex situation was made more dramatic with the inclusion of Ishmael’s interpretation of Ahab’s character , Moby Dick’s predominant influence and the mellow white birds that seemed to shadow Moby Dick at every step along the way as a moth to fire.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  The somewhat fearful Ahab played the greatest role on the ship. Whether dealing with the tedious chores of maintaining the ship or the neverending search for truth and redemption through the death of Moby Dick. Ahab somewhat possesing demonic qualities, struggled to contain the evil within his inner self thus controling the earth’s stairway to heaven. The captain’s great obsession ,Moby Dick led to the loss of his leg’s as well as his wings.   Ã‚  Ã‚  Ã‚  Ã‚  The great whale, Moby Dick was the sea’s most feared and hunted creature. Moby has come across to Ishmael and the rest of the crew of the Peqoud, as a white god. Able to crush ships when provoked, how many times the inhabitants of the world disrupt nature to fulfill their obsessions as did the whalers to Moby Dick causing his rage. Moby Dick was better left alone, like perfect things made by the hands of God should be.   Ã‚  Ã‚  Ã‚  Ã‚  The sight of the great beast of the sea ,as it was known to the inhabitants of the whailing industry, was easily spotted with the appearance the white birds. Those white birds were forever bound to the whale, their white God. Their souls in the embrace of Moby , were the not so innocent souls taken by the whale. They helped serve as a

Lord’s Prayer

Introduction Matthew 6:9-13 is commonly referred as the â€Å"Lord’s Prayer†. In this paragraph, Jesus presented a pattern of prayer to the disciples, thus suggesting the manner in which God should be addressed and the petition we are entitled to present to Him. What is it about this paper that intrigues so many people to dig into the meaning of it? It is interesting to see from the verses above that Jesus’ prayer puts God in the first place. The first half of the prayer focuses exclusively on God and His agenda as believers adore, worship, and submit to His will before they introduce their own personal petitions.The second half of the prayer focuses on how should disciple invite God to their daily life and live upon God’s continuous spiritual provision. Even with the second half where their wills are introduced, God still takes dominant position in the relationship. The discipleship of the followers thus is being presented through day-to-day prayers. Soci o-Historical Background To fully understand the meaning of the text, the first thing to do is to step back to examine the society where the text was written, back to the time where the incident happened, thus we can fully grasp the context of the paragraph.The Gospel of Matthew as we know it was almost certainly written before A. D 100. It is quoted by Ignatius (Smyrn. 1. 1), writing in approximately 110-115 A. D. , and probably referred to in the Didache, which may date to sometime in the late 90s. 2 External evidence helps us to confirm that Matthew wrote primarily to Jewish Christian congregation or congregations either on the verge of or just recovering from a substantial break from Judaism as a whole. 3 If Matthew depends on Mark, it must obviously be later than Mark, but the dating of Mark is equally uncertain.Most would place Mark under the Neronian persecution in the mid- to late-60s, but the evidence is highly inferential. 4 Various data within Matthew’s Gospel might also support an earlier dating. Why would only Matthew include references to the temple tax (17:24-27), offering (5:23-24) and ritual (23:16-22), or to Sabbath keeping in Judea (24:20) in an era (after 70) in which none of these was practiced any longer? Why would he stress Jesus’ antagonism against the Sadducees in an age in which they had died out? One answer is that these things happened that way during Jesus’ lifetime.But given the evangelists’ consistent pattern of selecting episodes from Jesus’ life that were theologically meaningful for their communities, one wonders if these data are not indirect pointers to a pre-70 date. The evidence is finely balanced, but it is believed there is a slight weight in favor of opting for a date in the 60s, sometime after the composition of Mark. The above surveys of the probable circumstances of its composition lead a majority today to conclude that the author was a Jewish Christian. 5 Strictly speaking, this Gos pel, like all four canonical Gospels, is anonymous.Canonical Matthew is written in relatively good Greek, better than Mark, but not as polished as that of the native Greek writer, Luke. Given the amount of Hellenization that had infiltrated Galilee by the first century, and given that regular contacts with Gentiles that a toll collector would have had, the apostle Matthew would have become reasonably cosmopolitan Jew, quite capable of this kind of writing. 6 Some have inferred from reference like 13:52 that Matthew himself was a scribe, either before or after becoming a Christian, and that he therefore could not  also have been a toll collector.7 In fact, if he were a Christian scribe or teacher, his previous experience with an occupation that required writing and record keeping might even have helped better prepare him for his later responsibilities. Without any ancient traditions to the contrary, Matthew remains the most plausible choice for author. This author, at least of an o riginal draft of this book, seems quite probably to have been the converted toll collector, also named Levi, who became one of Jesus’ Twelve apostles (cf.10:3; 9:9-13; Mark 2:14-17).Literary Context Suggestions for Matthew’s Gospel have always involved apologetic design to try to convince non-Christian Jews of the truth of the Gospel, encouragement to the church’s witness in a hostile world, and deepening Christian faith by supplying more details about Jesus’ words and works. 8 All of these proposals make good sense and may well form part of Matthew’s intention. To what kind of church under what circumstance would such a Gospel to be addressed?The text itself never says. It is usually assumed that all of the Gospels are first of all addressed to Christian communities, since from the earliest days of Christian testimony that is where these documents are read. Suggestions about the church to which Matthew presumably is writing usually try to relate t he circumstances of that body of believers to the large Jewish world. Most of the testimony states merely that Matthew wrote â€Å"to the Hebrews,† although occasionally a place in Palestine is suggested.Modern scholars have often suggested Syria, especially its central city of Antioch, 9 which was up to one-seventh Jewish and a center of early Christian missionary effort. More fruitful is discussion of the type of situation within Judaism that would have provoked this Gospel. Some have argued for Gentile audience, and interpreted Matthew’s Jewish emphasis as teaching Gentile Christians how to appropriate their Jewish heritage and Scriptures. Others have remained content just to label the community â€Å"mixed†.Most interpreters recognize Matthew’s audience as Jewish-Christian congregation or congregations either on the verge o or just recovering from a substantial break from Judaism as a whole. Graham Stanton suggests the concept of the church having bro ken from but still in debate with the synagogue. 10 Studies of â€Å"formative Judaism† point out how diverse Jewish thought and practice were before AD 70. After the destruction of the temple, however, only two primary branches emerged: rabbinic Judaism and Christian Judaism.The tension was quite high as each of these groups competed in the same communities to defend the claim that they alone were the true heirs to their religious heritage. 11 A situation like this can explain how Matthew could be so concerned to show Jesus as the fulfillment of all things Jewish and yet stress the rebellion of Israel’s leaders, comparable in Matthew’s mind to the hostility of the synagogue leadership in his day. Passage Analysis/Implication The paragraph selected is commonly known as the â€Å"Lord’s Prayer†. Versions of this prayer appear in both Matthew 6:9-13 and Luke 11:2-4.â€Å"Pray then like this† is rendered similarly by most translation. Translato rs may have â€Å"When you pray, you should pray in this way,† â€Å"Your praying should be like this,† or â€Å"When you pray, this is the kind of prayer you should make. † The form of address in Matthew (Our Father who art in heaven) appears in Luke simply as â€Å"Father† (Luke 11:2). The modifier â€Å"Our† reminds us that no believer stands alone, while â€Å"in heaven† serves both to differentiate the heavenly Father from earthly fathers and at the same time to preserve the distant between God and man.The use of first-person plural pronouns through out the prayer reminds us that our praying ought to reflect the corporate unity, desires, and needs of the entire church. â€Å"Hallowed be thy name† is translated â€Å"may your name be honored† by Phps and â€Å"May your name be held in reverence† by Brc. With regard to the last part of this verse and the entirety of the following verse, it is observed that the three p etitions are parallel in thought, and both the passive form and the use of â€Å"name† reflect the attitude of reverence found in Jewish prayers. â€Å"Thy kingdom come† is parallel to the first petition.The reference is to the final establishment of God’s reign on earth. And the prayer requests that God establish his reign for us, not that we establish for him. The next petition, â€Å"Thy will be done, On earth as it is in heaven†, is not found in Luke’s presentation of the Lord’s prayer. This petition is an exact parallel to the first petition concerning the honoring of God’s name, and as such it also stands parallel with the second petition. The meaning of the petition may be expressed in a variety of ways: â€Å"May people obey you as you are obeyed in heaven† (MACL),â€Å"May you to obeyed all over the earth as your are obeyed in heaven† (INCL). â€Å"Thy will be done† is a passive and does not specify who i s to do God’s will. Many translations have to say â€Å"may people do what you will† or â€Å"the things you will, may people carry them out on earth, just as those in heaven do. † Some translations have understood the prayer to be asking that God’s will be done on earth and be done in heaven, whereas it is probably better to assume that his will is already done in heaven, and that the prayer is that people on earth carry out his will just as it is already carried out in heaven.The first half of the prayer thus focuses exclusively on God and his agenda as believers adore, worship, and submit to his will before they introduce their own personal petitions. â€Å"Give us this day our daily bread† is a short verse but difficult to interpret. The problem concerns the meaning of the word rendered â€Å"daily†. The word appears only in Christian literature, and its origin and meaning have never been explained to the satisfaction of all. Several sol utions have been offered and are summarized in the commentaries.One of the standard Greek lexicons presents them in the following order: (1) â€Å"Necessary for existence. † Some commentators say that this interpretation makes the petition less than spiritual, but Jesus and his followers took seriously the needs of the body. (2) â€Å"For the current day, for today. † This seems to be the interpretation favored by translations that render â€Å"daily†. (3) â€Å"For the following day. † This would refer to the daily ration of bread, given for the next day; therefore, â€Å"give us today our daily portion.†Mft translates â€Å"give us to-day our bread for tomorrow,† while Brc renders â€Å"Give us today our bread for the coming day. † There are several possibilities of meaning. If the prayer was said in the morning, the â€Å"coming day† would be the day in progress. If future reference would permit an eschatological interpretat ion as well, in which case the â€Å"coming day† could be the coming Messianic banquet. However, in this context such an interpretation is highly unlikely. (4) â€Å"Bread for the future. † This is discussed under (3). It is so called eschatological interpretation.The first two alternatives are similar to each other. The third alternative, if taken as a reference to the present day, comes to mean essentially the same as the first two possibilities. The fourth interpretation, though attractive, does not seem to be in focus in the present passage. Since an eschatological interpretation should be rejected, the translation of â€Å"this day† should not be â€Å"in these days† or â€Å"in this age†. It means simply â€Å"today†, although it can be â€Å"each day† or â€Å"day by day† in some constructions, depending on how â€Å"daily† is dealt with.The Greek word for â€Å"bread† is here used with the wider meaning of â€Å"food†. Some have wanted to take â€Å"bread† to mean more than â€Å"food†, feeling it represents all our needs, spiritual and physical. Most translators will follow the examples listed under the first two interpretations: â€Å"Give us each day the food we need. † â€Å"Forgive† has proved very difficult to translate. It can be expressed with some figure of speech such as â€Å"Forget the wrong,† â€Å"no longer see the wrong†. â€Å"Debts† represents a literal rendering of the Greek word.However, commentators note that the word is here sued figuratively for â€Å"sins†. Spiritual debts to God are first of all in view. Our plea for continued forgiveness as believers, requesting the restoration of fellowship with God following the alienation that sin produces, is predicated on our having forgiven those who have sinned against us. As verse 15 stressed, without this interpersonal reconciliation on the human level, n either can we be reconciled to God. In the clause â€Å"As we also have forgiven†, the pronoun â€Å"we† is emphatic.The verb â€Å"have forgiven† represents an aorist indicative in Greek. A number of translations give it a habitual or timeless force. Other specify that the action is past in reference to the petition for God to forgive. The word â€Å"as† is important. Some translators have taken it to mean â€Å"because† or â€Å"since†. But it is better to have â€Å"in the same way† or â€Å"just as†. That is, we ask God to forgive us in the same manner we forgive other. The final petition is especially difficult to interpret. The Greek word translated â€Å"temptation† may also means â€Å"trial, persecution.†The petition does not imply â€Å"don’t bring us to the place of temptation† or â€Å"don’t allow us to be tempted. † God’s spirit has already done both of these with Je sus (4:1). Nor does the clause imply â€Å"don’t tempt us† because God has promised never to do that anyway. Rather, in light of the probable Aramaic underlying Jesus’ prayer, these words seem best taken as â€Å"don’t let us succumb to temptation† or â€Å"don’t abandon us to temptation. †12 We do of course succumb to temptations every once in a while but never because we have no alternative (1 Corinthians 10:13).Thus when we give in, we have only ourselves to blame. The second clause translates a verb that may mean either â€Å"rescue from† or â€Å"protect against. † â€Å"Evil† translates a noun that may also mean â€Å"the evil one†. The New Testament scholars are divided on their judgment. Some are of the opinion that the word is a neuter, inasmuch as neither Hebrew nor Aramaic uses â€Å"the evil one† to denote Satan. Others, basing their judgment upon 13:19, believe that the phrase may refer to the Evil One, that is, the Devil. In either case, the power of evil is here spoken of as a reality.Numerous late manuscripts add various forms of a conclusion to Jesus’ prayer, probably based on 1 Chr 29:11-13, no doubt to give the prayer a proper doxology that otherwise lacked. This well-known conclusion appears in the NIV margin but almost certainly did not appear in Matthew’s original text. 13 14 Conclusion The â€Å"Lord’s Prayer† is in fact closer to a disciple’s prayer in its content. As the sinless One, Jesus cannot ask God to forgive his sin. However, Jesus sets up an example of prayer for us to follow.Only with the fulfillments of various petitions can we reconcile with God in unity. We are called to honor God’s name in our daily life. We are called to be used by God and obey Him in building His kingdom. We shall pray to God everyday for the needs of our body, and ask for forgiveness of our sin. Jesus is calling disciples to pray for deliverance from and protection in testing. We surely cannot avoid testing as such. God lets us to be tested by the evil one to confirm our faith in Him. When such testing comes, only God’s strength can see us through.We may note that the use of plural pronoun â€Å"our† reminds us that just as we approach God as our heavenly Father, we must remember God’s other children as our brothers and sisters. I must seek not only my daily bread but also the needs of my brothers and sisters in Christ. 15 Application This prayer is a great reminder for a highly individualized society we have. We pray for everything in our lives no matter big or small. There’s nothing wrong with praying all the time, but often times most of the prayers we say are about ourselves.We prayer for better grades, better health, more time, more patience, better lives, etc. It’s always about us. We often fail to realize that we are trying to take control of everything. We pray to God for His â€Å"help† instead of letting Him be in control of the situation. Through the studying of this prayer, I realize that only through God’s power can we stand against the storms in our lives, and through him can we find the true peace. Also, we must seek not only the provision for ourselves, but also those around us. Our own intimacy with God must lead to prayer for and active commitment to the needs of all his people.

Assess the Influence of a recent National Policy...

Assess the Influence of a recent National Policy initiative promoting Anti- discrimination practice. 1. Service users suffered gross neglect such as little or no support to wash and shower, left for hours in wet and dirty beds and refused to help. Also service users are forced to share rooms. (Care Standards Act 2002) To prevent neglect of the service users the manager can employ more staff, to make sure the care home is not under staffed because if there are not enough staff, then service users will be neglected of good quality care. i.e. A staff member may have the responsibility of taking care of many service users and the staff member will feel stressed, tired, and not meet the needs of all service users i.e. service users may be†¦show more content†¦Also the care home should consider having special dietary needs for diabetics. Also by having extra staff members to feed the service users and not ignoring them. Staff must be patient, as a stroke patient has difficulty swallowing/ chewing. The Race Relations Act (1976) is about promoting racial equality and making racial discrimination illegal. This Act prevents any discrimination against any service users in any care organisation e.g. discrimination might be not providing Halal foods for a Muslim service user. Then this act will take illegal action and could result in that person taken to court. 3. Service users were not treated with respect and never encouraged to be empowered in any areas. Those who requested carers of the same sex had requests ignored and many residents felt embarrassed and said they never had their dignity respected. This was particularly criticised on religious grounds. The care home needs to have staff that are trained and have a Health Social care qualification. Also staff must not discriminate the religious/ cultural values of the service users. The manager of the care home also needs to consider female staff looking after bathing/ dressing the service user who is also female, because the female service users will prefer a female staff. This will respect the dignity of the service users. Staffs must be encouraging service usersShow MoreRelatedTitle: Discrimination and Social Care3818 Words   |  16 Pagescode: D/600/9222 QCF Level 3: BTEC Nationals Credit value: 10 Guided learning hours: 60 Aim and purpose This unit aims to develop learners’ understanding of concepts related to equality, diversity and rights in health and social care. Learners will be able to gain knowledge of discriminatory practice and means of combatting this. They will also develop understanding of national initiatives that promote anti-discriminatory practice in health and social care settings. 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