Participants will learn about the importance of post disaster emotional and spiritual care for community stabilization and resiliency. Both psychological and pastoral care will be addressed.
This document discusses spiritual care at the end of life. It begins by outlining two approaches to experiencing dying - restoration, associated with modern medicine, and transformation, associated with traditional and spiritual practices.
It then defines spirituality, spiritual care, and who provides spiritual care. Spiritual care recognizes and responds to human spirit needs, through compassionate relationships and addressing needs like meaning, faith, or expression. It is provided not just by chaplains but by all staff.
The document notes signs of spiritual distress like tears or anger, and potential triggers like trauma, bad news, or isolation. It offers guidelines for non-chaplain staff responding to spiritual needs through listening, presence, and referral. Empathetic presence
This was my Home Health/Home based Palliative Care Rotation Feedback; It is major part is concerned about how to take spiritual history and how to address spiritual concerns/Cues of our patients
This document discusses the importance of conducting spiritual assessments for patients. Spirituality and religion can impact health outcomes, coping, and end-of-life issues. Nurses have opportunities to address patients' spiritual concerns. The document outlines techniques for spiritual assessments, including nonformal tools like FICA and formal tools like Daily Spiritual Experiences Scale. It provides examples of questions for spiritual history and addressing beliefs that could impact care. The goal is to identify spiritual resources, needs, and concerns in order to develop a holistic care plan.
Impact of religion and spirituality on health and psychologyMichael Changaris
These slides explore the importance of religion in individuals lives. While more the half of Americans identify religion or spirituality as vital to their lives therapists and doctors often do not include these beliefs in their treatment.
This module aims to provide spiritual care training to participants. It discusses the relationship between religion, spirituality, and pastoral care. Spiritual care involves engaging with others as fellow humans, attending to how people receive care, and supporting what nurtures a person's spirit. When facing death, some common spiritual concerns include relationships/belonging, meaning/self-worth, and coping/control. Effective spiritual care involves listening to a person's story without judgment and building trust.
This document discusses spirituality in nursing. It defines spirituality as encompassing values, meaning, purpose, and a connection to something greater. Holistic nursing supports the intimate connection of body, mind, and spirit. Spirituality has 3 key characteristics - unfolding mystery, interconnectedness, and inner strength. The document also outlines Kohlberg's 3 phases of moral development and Fowler's 7 stages of faith development. It provides a spiritual assessment scale and discusses the importance of spiritual care through being present, listening, and compassionate touch for patients.
This document discusses spiritual health and its importance in nursing care. It defines spirituality and outlines concepts related to spiritual well-being such as meaning, values, faith, hope, forgiveness and transcendence. Spiritual needs and practices are examined, including religious rituals, prayer, symbols and dietary beliefs. The role of nurses in assessing, diagnosing and treating spiritual distress through presence, support of practices and referral is covered. The nursing process of assessment, planning, implementation and evaluation of spiritual health is emphasized.
This document discusses spiritual care at the end of life. It begins by outlining two approaches to experiencing dying - restoration, associated with modern medicine, and transformation, associated with traditional and spiritual practices.
It then defines spirituality, spiritual care, and who provides spiritual care. Spiritual care recognizes and responds to human spirit needs, through compassionate relationships and addressing needs like meaning, faith, or expression. It is provided not just by chaplains but by all staff.
The document notes signs of spiritual distress like tears or anger, and potential triggers like trauma, bad news, or isolation. It offers guidelines for non-chaplain staff responding to spiritual needs through listening, presence, and referral. Empathetic presence
This was my Home Health/Home based Palliative Care Rotation Feedback; It is major part is concerned about how to take spiritual history and how to address spiritual concerns/Cues of our patients
This document discusses the importance of conducting spiritual assessments for patients. Spirituality and religion can impact health outcomes, coping, and end-of-life issues. Nurses have opportunities to address patients' spiritual concerns. The document outlines techniques for spiritual assessments, including nonformal tools like FICA and formal tools like Daily Spiritual Experiences Scale. It provides examples of questions for spiritual history and addressing beliefs that could impact care. The goal is to identify spiritual resources, needs, and concerns in order to develop a holistic care plan.
Impact of religion and spirituality on health and psychologyMichael Changaris
These slides explore the importance of religion in individuals lives. While more the half of Americans identify religion or spirituality as vital to their lives therapists and doctors often do not include these beliefs in their treatment.
This module aims to provide spiritual care training to participants. It discusses the relationship between religion, spirituality, and pastoral care. Spiritual care involves engaging with others as fellow humans, attending to how people receive care, and supporting what nurtures a person's spirit. When facing death, some common spiritual concerns include relationships/belonging, meaning/self-worth, and coping/control. Effective spiritual care involves listening to a person's story without judgment and building trust.
This document discusses spirituality in nursing. It defines spirituality as encompassing values, meaning, purpose, and a connection to something greater. Holistic nursing supports the intimate connection of body, mind, and spirit. Spirituality has 3 key characteristics - unfolding mystery, interconnectedness, and inner strength. The document also outlines Kohlberg's 3 phases of moral development and Fowler's 7 stages of faith development. It provides a spiritual assessment scale and discusses the importance of spiritual care through being present, listening, and compassionate touch for patients.
This document discusses spiritual health and its importance in nursing care. It defines spirituality and outlines concepts related to spiritual well-being such as meaning, values, faith, hope, forgiveness and transcendence. Spiritual needs and practices are examined, including religious rituals, prayer, symbols and dietary beliefs. The role of nurses in assessing, diagnosing and treating spiritual distress through presence, support of practices and referral is covered. The nursing process of assessment, planning, implementation and evaluation of spiritual health is emphasized.
This document discusses the role of spirituality in addiction treatment and recovery. It argues that addiction affects the body, mind and soul, so treatment must address spiritual well-being. Twelve-step programs incorporate spiritual principles like honesty, hope and forgiveness. Studies show better recovery outcomes for those engaged in daily spiritual practices like prayer. While some therapists avoid spirituality due to concerns over imposing values, clients find spiritual discussions and references helpful when facilitated properly. True recovery involves profound personal changes attributed to a higher power by many recovering addicts.
The document discusses the spirituality of everyday life, which involves elevating ordinary daily activities and experiences to a spiritual level. It involves approaching life with wonder, care for others and the Earth, and gratitude. The spirituality of everyday life develops one's sense of self from an isolated individual to a universal self through themes like how we define needs, success, and social obligations. It provides seven paths for spiritual development in everyday moments and interactions, including living in the present, learning from all experiences, and responsible decision making. This spirituality is presented as necessary to transform society into a "Good Society" that repairs ecological and social problems.
This document discusses the relationship between spirituality and health. It defines spirituality as a search for meaning, purpose and connection that is deeper than physical or material things. The document explores how spirituality affects different age groups and can positively impact health by decreasing stress, blood pressure and depression. It also examines the role of spirituality in complementary healthcare practices and insurance coverage of such services. Overall, the document argues that spirituality is an important but often overlooked aspect of complete well-being.
The document discusses health and spirituality. It begins by clarifying the differences and similarities between religion, spirituality, and faith. While these terms are often used interchangeably, spirituality is generally used as a broad term to describe a person's religious or faith beliefs without specifying a particular tradition. The document then discusses how thinking about health in terms of presence of well-being rather than just absence of sickness affects perspectives on the relationship between health and religious/spiritual factors. It suggests clinical care should include spiritual assessment and ensure availability of spiritual care aligned with a patient's beliefs.
The document discusses the relationship between psychology and spirituality. It notes that both fields focus on human interiority and development. While spirituality has a long history, psychology emerged more recently in the late 19th century. The document explores different perspectives on how the fields relate, from being partners to rivals, and how they can have mutually critical correlations to better understand human experience. It also summarizes some key theories in psychology like Freudian, Jungian, and object relations theories and how they have informed understandings of spirituality.
APPLICATIONS OF SPIRITUALITY IN THERAPYKevin J. Drab
This document provides an overview of spirituality and its applications in therapy. It discusses how spirituality plays an important role in many people's lives and how failing to consider a client's spiritual beliefs can be detrimental in treatment. Some key points made include that up to 90% of patients rely on religion or spirituality during illness, spiritual interventions can help those struggling to find meaning, and competently addressing spirituality requires counselors to understand different beliefs and practices without imposing their own views. The document aims to help therapists appropriately incorporate spirituality when relevant to a client's goals and wellbeing.
The document discusses the importance of addressing spirituality in health and illness. It notes that modern medicine has focused more on technology than caring for the whole person, including their physical, emotional, social and spiritual needs. Research shows strong connections between spirituality/religious practices and better health outcomes like coping with illness, recovery from surgery, and immune system functioning. The document advocates taking a spiritual history as part of patient care and addressing spiritual issues compassionately with patients.
Muhammad Saud KharalPhD in Social Science, Department of Sociology Faculty of Social and Political Sciences, Universitas Airlangga, Surabaya Indonesia.
Email: muhhammad.saud@gmail.com
Objectives
1. To clarify the differences and similarities between Religion, Spirituality, and Faith
2. To focus on the interactive process among physical, mental, and relational health
3. To offer some thoughts about clinical care that is grounded in an understanding of the relationship between Spirituality/Religion/Faith and Health
1) Religion involves a collective, traditional organization with shared beliefs and practices, while spirituality is a personal journey without required formats.
2) Religion emphasizes institutions and shared traditions, while spirituality emphasizes the individual's search for life's meaning.
3) Spirituality involves self-discovery, mindfulness, simplicity, and creative expression to achieve inner peace and a link to nature, without relying on formal religion.
The Practice of Spiritual Health Therapy--Definig our work and professionVenerable Thomas Kilts
The document defines spiritual health therapy as a professional practice that involves assessing and addressing the spiritual needs and distress of patients. It involves exploring a patient's sense of meaning, purpose, values and relationships. The goal is to support spiritual health, which is defined as having a sense of connectedness to oneself, others, nature and potentially a higher power. Spiritual health therapists utilize therapeutic interventions like support, clarification and confrontation to help patients engage in activities linked to spiritual well-being, such as prayer, meditation and finding meaning. The work occurs in clinical settings and aims to complement medical care by attending to the whole person.
Spirituality — there's an app for that! (but not a lot of research)Elizabeth Buie
The iTunes App Store contains over six thousand apps related to spirituality and religion. The ACM digital library, however, contains only 98 works that address this topic from the perspective of human-computer interaction (HCI). Despite high-profile calls for research in the area, the HCI community has produced only 19 research works focused on the topic, almost half of which are the work of one person and her colleagues. In this paper we provide an overview of the relevant HCI research in this area, a partial inventory of spiritually oriented apps in the iTunes US App Store, and a comparison of research and real-world developments. We discuss the gaps in the HCI literature on techno-spiritual practices and speculate about some of the difficulties and challenges that face the HCI community in conducting research in this area.
Here are some possible responses to the questions about Mr. Johnson's spirituality:
- We don't have any direct data about Mr. Johnson's religious or spiritual beliefs. The information provided doesn't mention his religion or views on spirituality.
- Based on limited information, some speculations could be that as an African American man he may identify with Christianity, though we don't know which denomination if any. His military service may indicate some patriotic or nationalistic views.
- Without knowing my own religion/spirituality or Mr. Johnson's beliefs, it's difficult to say how they differ or are similar. Any differences could potentially cause problems if they led to judgmental attitudes or inability to understand and support his views
This document discusses the compatibility between Christianity and social work. It notes that Christianity has historically led efforts to address social issues like infanticide, slavery, and child labor by founding hospitals, schools, and other social services. The document argues that social work values align with biblical values like serving others, promoting social justice and human dignity. It asserts that Christians are called by Jesus to help the poor and marginalized in his name through social work. Christians should not view social work and their faith as a choice but rather see social work as living out their faith in the real world. The document provides guidance for integrating faith in a way that respects clients' autonomy while allowing Christians to publicly take political stands aligned with scripture.
This document provides an introduction to spirituality from a Christian perspective. It discusses definitions of spirituality, focusing on the idea that spirituality involves life guided by the Holy Spirit. It explores the origins and history of the term "spirituality" and describes spirituality from ontological, experiential, classical, scientific, and artistic understandings. Finally, it outlines 12 guiding principles for Christian spiritual life, including indwelling of the Holy Trinity, finding God in daily life, and living contemplative and apostolic lives.
Pastoral counseling involves ordained religious leaders and licensed counselors providing therapy that integrates modern psychology and religious teachings. It originated from clinical pastoral education in the 1920s. Pastoral counselors must have extensive education including degrees in theology, counseling or psychology. They address both spiritual and mental health issues while respecting clients' own faiths. Most states license pastoral counselors if they meet requirements for licensure in counseling or therapy professions.
A chaplain provides spiritual care and support to people in various institutional settings such as hospitals, prisons, the military, and nursing homes. Their role is to connect with those in need and offer counsel, comfort, and guidance. Chaplains must be accepting of all religious beliefs and backgrounds in order to serve people of diverse faiths. They are expected to keep any confidential information private and be available to help those in crisis at any time. Obtaining a bachelor's degree and training such as clinical pastoral education is required to become a professional chaplain.
The client received 8 sessions of Acceptance-Based Behavior Therapy for generalized anxiety disorder. While the client engaged with some mindfulness exercises and saw some positive behavioral changes, he struggled to engage fully with the treatment. He developed distrust of the therapist and concerns about elicited feelings of attraction and vulnerability. Treatment was terminated early due to inconsistencies between the client's treatment goals and the research protocol. Questionnaires administered before and after treatment showed moderate levels of anxiety, depression, and stress.
DrRic Spirituality in Health Presentation at The Lightheart Center (slide sha...DrRic Saguil
The document discusses spirituality and its relationship to health. It defines spirituality as a sense of connection beyond the physical world, including practices like meditation and prayer. It discusses how spirituality can play an anchoring role in disease by improving stress response, controlling inflammation, and affecting gene expression. Regular spiritual practices like meditation have been shown to change the structure of the brain and expression of hundreds of genes involved in processes like inflammation. The approach is to use spiritual grounding, nutrition, movement and helping others to cultivate inner peace and positively impact health.
6 Ways Your Millennials Differ From Your Baby-BoomersUrbanBound
Millennials and Baby-boomers have very different values, and the characteristics of each generation is overwhelmingly apparent in the workplace. Until the shift from Boomer-heavy companies to Millennial-heavy companies occurs (and it will soon), the two have to learn to work together. Here we have outlined 6 of the main ways you can encourage collaboration instead of collision between these two generations.
This PowerPoint presentation discusses strategies for motivating employees in the long and short term. It addresses Maslow's hierarchy of needs and how different types of employees have different needs that must be met to motivate them. These include physiological needs like pay, safety needs like job security, belongingness through team building, and esteem through recognition. The presentation stresses understanding individual employees and using techniques like meetings, responsibility delegation, and goal setting to engage employees and keep them motivated. Motivation requires addressing both long term career goals and short term needs for each shift.
This document discusses the role of spirituality in addiction treatment and recovery. It argues that addiction affects the body, mind and soul, so treatment must address spiritual well-being. Twelve-step programs incorporate spiritual principles like honesty, hope and forgiveness. Studies show better recovery outcomes for those engaged in daily spiritual practices like prayer. While some therapists avoid spirituality due to concerns over imposing values, clients find spiritual discussions and references helpful when facilitated properly. True recovery involves profound personal changes attributed to a higher power by many recovering addicts.
The document discusses the spirituality of everyday life, which involves elevating ordinary daily activities and experiences to a spiritual level. It involves approaching life with wonder, care for others and the Earth, and gratitude. The spirituality of everyday life develops one's sense of self from an isolated individual to a universal self through themes like how we define needs, success, and social obligations. It provides seven paths for spiritual development in everyday moments and interactions, including living in the present, learning from all experiences, and responsible decision making. This spirituality is presented as necessary to transform society into a "Good Society" that repairs ecological and social problems.
This document discusses the relationship between spirituality and health. It defines spirituality as a search for meaning, purpose and connection that is deeper than physical or material things. The document explores how spirituality affects different age groups and can positively impact health by decreasing stress, blood pressure and depression. It also examines the role of spirituality in complementary healthcare practices and insurance coverage of such services. Overall, the document argues that spirituality is an important but often overlooked aspect of complete well-being.
The document discusses health and spirituality. It begins by clarifying the differences and similarities between religion, spirituality, and faith. While these terms are often used interchangeably, spirituality is generally used as a broad term to describe a person's religious or faith beliefs without specifying a particular tradition. The document then discusses how thinking about health in terms of presence of well-being rather than just absence of sickness affects perspectives on the relationship between health and religious/spiritual factors. It suggests clinical care should include spiritual assessment and ensure availability of spiritual care aligned with a patient's beliefs.
The document discusses the relationship between psychology and spirituality. It notes that both fields focus on human interiority and development. While spirituality has a long history, psychology emerged more recently in the late 19th century. The document explores different perspectives on how the fields relate, from being partners to rivals, and how they can have mutually critical correlations to better understand human experience. It also summarizes some key theories in psychology like Freudian, Jungian, and object relations theories and how they have informed understandings of spirituality.
APPLICATIONS OF SPIRITUALITY IN THERAPYKevin J. Drab
This document provides an overview of spirituality and its applications in therapy. It discusses how spirituality plays an important role in many people's lives and how failing to consider a client's spiritual beliefs can be detrimental in treatment. Some key points made include that up to 90% of patients rely on religion or spirituality during illness, spiritual interventions can help those struggling to find meaning, and competently addressing spirituality requires counselors to understand different beliefs and practices without imposing their own views. The document aims to help therapists appropriately incorporate spirituality when relevant to a client's goals and wellbeing.
The document discusses the importance of addressing spirituality in health and illness. It notes that modern medicine has focused more on technology than caring for the whole person, including their physical, emotional, social and spiritual needs. Research shows strong connections between spirituality/religious practices and better health outcomes like coping with illness, recovery from surgery, and immune system functioning. The document advocates taking a spiritual history as part of patient care and addressing spiritual issues compassionately with patients.
Muhammad Saud KharalPhD in Social Science, Department of Sociology Faculty of Social and Political Sciences, Universitas Airlangga, Surabaya Indonesia.
Email: muhhammad.saud@gmail.com
Objectives
1. To clarify the differences and similarities between Religion, Spirituality, and Faith
2. To focus on the interactive process among physical, mental, and relational health
3. To offer some thoughts about clinical care that is grounded in an understanding of the relationship between Spirituality/Religion/Faith and Health
1) Religion involves a collective, traditional organization with shared beliefs and practices, while spirituality is a personal journey without required formats.
2) Religion emphasizes institutions and shared traditions, while spirituality emphasizes the individual's search for life's meaning.
3) Spirituality involves self-discovery, mindfulness, simplicity, and creative expression to achieve inner peace and a link to nature, without relying on formal religion.
The Practice of Spiritual Health Therapy--Definig our work and professionVenerable Thomas Kilts
The document defines spiritual health therapy as a professional practice that involves assessing and addressing the spiritual needs and distress of patients. It involves exploring a patient's sense of meaning, purpose, values and relationships. The goal is to support spiritual health, which is defined as having a sense of connectedness to oneself, others, nature and potentially a higher power. Spiritual health therapists utilize therapeutic interventions like support, clarification and confrontation to help patients engage in activities linked to spiritual well-being, such as prayer, meditation and finding meaning. The work occurs in clinical settings and aims to complement medical care by attending to the whole person.
Spirituality — there's an app for that! (but not a lot of research)Elizabeth Buie
The iTunes App Store contains over six thousand apps related to spirituality and religion. The ACM digital library, however, contains only 98 works that address this topic from the perspective of human-computer interaction (HCI). Despite high-profile calls for research in the area, the HCI community has produced only 19 research works focused on the topic, almost half of which are the work of one person and her colleagues. In this paper we provide an overview of the relevant HCI research in this area, a partial inventory of spiritually oriented apps in the iTunes US App Store, and a comparison of research and real-world developments. We discuss the gaps in the HCI literature on techno-spiritual practices and speculate about some of the difficulties and challenges that face the HCI community in conducting research in this area.
Here are some possible responses to the questions about Mr. Johnson's spirituality:
- We don't have any direct data about Mr. Johnson's religious or spiritual beliefs. The information provided doesn't mention his religion or views on spirituality.
- Based on limited information, some speculations could be that as an African American man he may identify with Christianity, though we don't know which denomination if any. His military service may indicate some patriotic or nationalistic views.
- Without knowing my own religion/spirituality or Mr. Johnson's beliefs, it's difficult to say how they differ or are similar. Any differences could potentially cause problems if they led to judgmental attitudes or inability to understand and support his views
This document discusses the compatibility between Christianity and social work. It notes that Christianity has historically led efforts to address social issues like infanticide, slavery, and child labor by founding hospitals, schools, and other social services. The document argues that social work values align with biblical values like serving others, promoting social justice and human dignity. It asserts that Christians are called by Jesus to help the poor and marginalized in his name through social work. Christians should not view social work and their faith as a choice but rather see social work as living out their faith in the real world. The document provides guidance for integrating faith in a way that respects clients' autonomy while allowing Christians to publicly take political stands aligned with scripture.
This document provides an introduction to spirituality from a Christian perspective. It discusses definitions of spirituality, focusing on the idea that spirituality involves life guided by the Holy Spirit. It explores the origins and history of the term "spirituality" and describes spirituality from ontological, experiential, classical, scientific, and artistic understandings. Finally, it outlines 12 guiding principles for Christian spiritual life, including indwelling of the Holy Trinity, finding God in daily life, and living contemplative and apostolic lives.
Pastoral counseling involves ordained religious leaders and licensed counselors providing therapy that integrates modern psychology and religious teachings. It originated from clinical pastoral education in the 1920s. Pastoral counselors must have extensive education including degrees in theology, counseling or psychology. They address both spiritual and mental health issues while respecting clients' own faiths. Most states license pastoral counselors if they meet requirements for licensure in counseling or therapy professions.
A chaplain provides spiritual care and support to people in various institutional settings such as hospitals, prisons, the military, and nursing homes. Their role is to connect with those in need and offer counsel, comfort, and guidance. Chaplains must be accepting of all religious beliefs and backgrounds in order to serve people of diverse faiths. They are expected to keep any confidential information private and be available to help those in crisis at any time. Obtaining a bachelor's degree and training such as clinical pastoral education is required to become a professional chaplain.
The client received 8 sessions of Acceptance-Based Behavior Therapy for generalized anxiety disorder. While the client engaged with some mindfulness exercises and saw some positive behavioral changes, he struggled to engage fully with the treatment. He developed distrust of the therapist and concerns about elicited feelings of attraction and vulnerability. Treatment was terminated early due to inconsistencies between the client's treatment goals and the research protocol. Questionnaires administered before and after treatment showed moderate levels of anxiety, depression, and stress.
DrRic Spirituality in Health Presentation at The Lightheart Center (slide sha...DrRic Saguil
The document discusses spirituality and its relationship to health. It defines spirituality as a sense of connection beyond the physical world, including practices like meditation and prayer. It discusses how spirituality can play an anchoring role in disease by improving stress response, controlling inflammation, and affecting gene expression. Regular spiritual practices like meditation have been shown to change the structure of the brain and expression of hundreds of genes involved in processes like inflammation. The approach is to use spiritual grounding, nutrition, movement and helping others to cultivate inner peace and positively impact health.
6 Ways Your Millennials Differ From Your Baby-BoomersUrbanBound
Millennials and Baby-boomers have very different values, and the characteristics of each generation is overwhelmingly apparent in the workplace. Until the shift from Boomer-heavy companies to Millennial-heavy companies occurs (and it will soon), the two have to learn to work together. Here we have outlined 6 of the main ways you can encourage collaboration instead of collision between these two generations.
This PowerPoint presentation discusses strategies for motivating employees in the long and short term. It addresses Maslow's hierarchy of needs and how different types of employees have different needs that must be met to motivate them. These include physiological needs like pay, safety needs like job security, belongingness through team building, and esteem through recognition. The presentation stresses understanding individual employees and using techniques like meetings, responsibility delegation, and goal setting to engage employees and keep them motivated. Motivation requires addressing both long term career goals and short term needs for each shift.
This document discusses motivating sales forces through different motivational theories and techniques. It outlines several theories that explain what motivates salespeople, such as Maslow's hierarchy of needs and Hertzberg's dual-factor theory, and how salespeople make decisions, including Vroom's expectancy theory and Adam's equity theory. The document also discusses various financial and non-financial motivators that can be used, such as commissions, bonuses, recognition, and job enrichment. The goal of motivation is to generate extra effort from salespeople to help the company achieve its objectives while also increasing job satisfaction.
This document discusses motivating salespeople and sales forces. It covers:
1. What motivates salespeople, including intrinsic factors like enjoying their job and extrinsic factors like pay and benefits.
2. Theories of motivation, including Maslow's hierarchy of needs, Hertzberg's two-factor theory, and Adam's equity theory.
3. Ways to motivate salespeople, such as financial rewards, recognition, training opportunities, and balancing work and personal life.
Self-discipline is the ability to control one's thoughts, actions, and feelings to accomplish goals even when faced with temptations or challenges. It is built through practices like accepting reality, using willpower to overcome laziness and negative habits, working hard consistently through both easy and difficult tasks, being industrious with one's time, and persisting in continued action even when motivation wavers. Developing self-discipline can help people achieve long-term goals by resisting immediate desires and making choices that provide future benefits in addition to present rewards.
This document provides an overview of stress management. It defines stress and discusses the difference between eustress (positive stress) and distress (negative stress). It outlines various signs and causes of stress as well as the advantages and disadvantages of stress management. The document then describes different types of stressors and various approaches to managing stress, including relaxation techniques, time management strategies, maintaining a positive attitude, and stress relief activities.
Stress is a person's response to threatening or challenging events called stressors. Stress can be categorized as either eustress, which are good stressors like accomplishments, or distress, which are bad stressors like injuries or illnesses. Hans Selye developed the general adaptation syndrome to describe the body's three stage response to stressors - alarm, resistance, and exhaustion. Managing stress involves identifying if you are stressed, the stressor causing it, the reason for the stressor, selecting a coping strategy, and then evaluating the effectiveness of the strategy.
This document discusses the topic of discipline in an organizational context. It defines discipline as the orderly conduct of affairs by members of an organization who willingly follow necessary regulations to cooperate harmoniously and achieve common goals. The document outlines different types of discipline including self-discipline and enforced discipline. It also discusses principles for maintaining discipline such as involving employees in rule-making and ensuring rules are appropriate and enforced consistently. The ideal form of discipline is seen as self-discipline where employees regulate their own behavior.
This document discusses stress management and provides strategies for coping with stress. It defines stress and outlines its causes such as life events, work, and lifestyle factors. The physical and psychological symptoms of stress are described. The document also explains how the body's stress response system works and covers strategies for managing stress through changing one's thinking, behavior, and lifestyle habits like diet, exercise, and relaxation techniques. Alternative therapies for reducing stress are also mentioned.
The Roles of Congregations in Public Health Emergencies:NYDISevents
This document provides an overview of how religious literacy and competency among emergency managers can help build more resilient communities during public health emergencies. It discusses how faith communities can offer unique resources like comfort, hope, prayer services and advocacy. It also reviews key concepts like the disaster lifecycle and the roles of the Voluntary Organizations Active in Disaster network in coordinating response efforts between government and nonprofit groups including faith communities. The goal is to educate about engaging faith groups as trusted partners before, during and after disasters.
Rescue Missions and Emergency Support Ministrymustardseed108
The Christian Rescue Mission and Emergency Support Ministry: Responding to the Call and Restoring Hope
“Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.” Isaiah 1:17
The Christian faith emphasizes the importance of helping those in need and providing support to individuals and communities facing emergencies or crises. Christian rescue missions and emergency support ministries play a vital role in extending compassion, aid, and hope to those affected by various challenges. This aims to provide a detailed understanding of the principles, objectives, and practices of these ministries.
We invite you to explore our YouTube page, where we've curated a career series designed to inspire and provoke thoughts on the topic. You can find the link to our YouTube page below.
https://www.youtube.com/playlist?list=PLd9ExDVSw8oHhf-zPIlCoqvuzulJePTfE
The document discusses a training session on cultural humility. It defines diversity and inclusion, explains their importance, and discusses recognizing and addressing unconscious biases. The objectives are to define diversity and inclusion in relation to the organization's mission, explain their workplace importance, discuss tough cultural situations, recognize unconscious biases, develop strategies to overcome them, and assess applying the information to daily life. The training covers concepts like cultural competence, implicit bias, privilege, microinequities, and developing a framework for inclusion.
PROMOSI KESEHATAN KELUARGA-Family health promotionswarjana2012
Promosi kesehatan dapat diaplikasikan pada berbagai level termasuk pada level keluarga yang dapat memberikan banyak manfaat dalam rangka meningkatkan derajat kesehatan keluarga
The United Campus Ministry (UCM) is located at the Waysmeet Center in Durham, NH and provides spiritual resources and programming for the UNH community. It is an ecumenical Christian ministry committed to principles like inclusivity, justice, and service. The UCM accomplishes its mission through weekly activities, community dinners, and housing student residents at Waysmeet Center. The Chaplain, Larry Brickner-Wood, and Administrative Director, Chuck Goeller, oversee UCM's ministries and outreach.
This document describes the lifespan religious education program at the Thomas Jefferson Unitarian Universalist Church. It provides programming from children and youth through adults to support spiritual growth, ethical development, social justice work, and building community. The program is grounded in Unitarian Universalist principles and sources and aims to nurture identity, character, service, and faith. It utilizes curricula, special events, small groups, and multigenerational and intergenerational learning opportunities.
This document discusses the need for contextual evangelism strategies due to declining church involvement and rising societal issues. It outlines how the gospel message should be presented in a way that is understandable within the sociocultural context of the target audience. Key aspects of contextualization include understanding the audience's worldview, cultural practices, and communication patterns in order to effectively share an uncompromised gospel message. The strategy emphasizes preparation through prayer, making evangelism a core church purpose, and regularly reviewing/revising the approach.
This document summarizes the hero's journey framework and how it can be applied to communities seeking social change. It describes a fellowship in Kitsap County, Washington that used collective impact principles to address adverse childhood experiences and build community philanthropy. Key events discussed include developing a theory of change, implementing a collaborative learning academy for non-profits, and efforts to integrate an understanding of ACEs into all aspects of the community through resilience-building. The story highlights the challenges of paradigm shifts and culture change required for long-term success in complex social issues.
Nurturing Your Own Couple Relationship at Homesondramilkie
This document discusses the importance of nurturing couple relationships. It makes three key points:
1. Relationships are fundamental to human life according to theories of human development. People are social beings who need relationships for survival, comfort, and well-being.
2. Strong couple relationships positively impact health and longevity. Being married or having a close confidant is linked to lower mortality rates. Couple relationships also provide the context for raising children.
3. Nurturing the positive aspects of relationships like affection, fun activities, and emotional support can help relationships thrive, while avoiding negative communication patterns like escalation and put-downs can help prevent relationships from deteriorating. Maintaining a healthy ratio of positive to
How are culture and society related to human interaction?
In this presentation we will cover how human are influence by religion according to sociology point of view.
We will see the different sociologist definitions about religion and their effect on human.
This document provides guidance for starting new worshipping communities from Rev. Zac Morton. It discusses the Mustard Seed Project model of church planting, emerging patterns in American spirituality, key questions to consider in discerning a new community, and tips for "meeting people where they are." Morton emphasizes listening to understand the needs and perspectives of target audiences, developing community around shared interests, and allowing failures as part of the process of persistence. The goal is to form spiritual homes that challenge growth through practices of hospitality, tradition exploration, and compassionate action.
The Behavioral Health Faith Summit 2015 will take place on April 16th. The day will include a plenary session on balancing religious counseling, psychotherapy, and psychiatry. Featured workshops will explore support for clergy and their well-being, mental health policy challenges, and the intersection of spirituality and severe mental illness. The keynote speaker will be Kevin Hines, a mental health advocate and author. Additional workshops will address issues such as grief, veterans' mental health, the black church, personal experiences of spirituality and mental illness, child and adolescent mental health, suicide prevention, college student mental health, addictions, and domestic violence.
Recognizing culture & diversity in occupational therapy practice 2011Becky Jenkins
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The document discusses the importance of family in the Catholic faith. It provides Catholic teaching on family as a sign of the Trinity and discusses how God reveals himself as a parent and fellow Christians as brothers and sisters. It then summarizes research showing that married-parent families provide the best environment for child well-being and discusses current threats to family life. Finally, it provides recommendations for making parishes more family-friendly, including family-sensitive leadership, catechetical programs, youth ministry, and outreach to families with particular needs.
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As we face the challenges of life we are faced with choices, either I tranform or I allow myself to self-destruct. This agency is the concept of the late Dr, Robin "Doc" Herman and the now Program Director Khadijah Ali. Both allow individuals to be themselves, help them to face their fears and take responsibility or "Own It" and use their pain to grow and move on or their pain will destroy them (learn from the pain use the pain to make healthier decisions, We saw the greatness in others until they could see the greatness in themselves!!
Similar to Emotional and Spiritual Care: Beth Goss (20)
The Community Resiliency Group (CRG) is comprised of community partner organizations that serve the public in day to day services, such as food, shelter, furniture, clothing, residential organizations, PTAs, schools, local police and fire, etc.
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There will be a CRG for each supervisor district in Fairfax County, comprised of the above groups, and others as applicable.
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In this report we show that the realities and challenges of life and migration in this region and in Zambia need to be better understood for support to be strengthened and tuned to meet the specific needs of young people on the move. This includes understanding the role of state and non-state stakeholders, the impact of laws and policies and, critically, the experiences of the young people themselves. We provide recommendations for immediate action, recommendations for programming to support young people on the move in the two towns that would reduce risk for young people in this area, and recommendations for longer term policy advocacy.
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2. • James P. Stratoudakis, Ph.D., LCP,Director, Office of
Quality, Compliance and Risk Management, Fairfax-
Falls Church Community Services Board
• Charles Mauer, Ph.D., Fairfax-Falls Church CSB
Mobile Crisis Unit
• Rev. J. Beth S.
Goss, M.Div., M.B.A., Pastor, Presbyterian Disaster
Assistance, National Response Team
5. the role of Emotional and Spiritual
Care (ESC) after disaster
Guidelines for good delivery of ESC
Strategies for faith communities and
houses of worship
Resources in Fairfax County
5
8. 8
“A disaster affects the entire fabric of
community that existed prior to the
event. Disaster Recovery is in large part
the rebuilding of community, the re-tying
of the thousands of strands of
relationship in the fabric of our being
together that have been severed by the
disaster.”
--The Rev. John A. Robinson, Jr.- Light Our Way, p. 6
10. • Many Definitions -- Common
Elements
• The struggle for meaning
• The relationship of the human spirit to
transcendence and hope.
10
11. • A broader term than religion or
faith tradition
• Many choose religion or faith
tradition for their source of
belonging, meaning, and identity.
• Every person has a source of
belonging, meaning, and identity
whether or not ‘religious.’
11
12. 1212
Who needs
ESC?
Bereaved and
seriously
injured, those
suffering loss
of property
First
Responders
Family and close
friends
Caregivers
Faith
communities, Business
&
Community
at large
Nation & World at
Large
…in
Short, Ever
ybody
24. • Brings the trauma into consciousness.
• Gives us a way to confront the
experiences.
• Lessens symptoms.
• Externalizes it and gives it structure.
24
27. Ministry of presence
Accepting/respecting persons where they are
Listening to survivors’ and caregivers’
stories
Encouraging close connection to community
Encouraging self-care
27
28. How can we organize for
Emotional and Spiritual
Care?
28
29. • Your own capabilities
• Your own unique contribution
• Your own limits.
• Your natural partnerships
29
31. Educating people through media and
training groups
Providing information about available
mental health and pastoral counseling
resources
Holding commemorative events at
anniversary times.
What will your role be?
31
32. See National VOAD Points of
Consensus in Delivery of
Emotional and Spiritual Care
(Spanish and English versions
available)
32
33. • Respect for diverse faith traditions
• Concern for confidentiality
• Guarding against unsolicited proselytization
• Respect for social diversity
• Description of professional boundaries that
guarantee safety of clients
• Mechanisms for ensuring that caregivers
function at levels appropriate to their
training and educational backgrounds
33
35. • Show up when deployed
• Offer ministry of presence
• Assess need for referrals and
make referrals as appropriate
• Medical
• Mental health
• Spiritual (refer to someone from
survivor’s faith tradition) 35
36. • Training in disaster ESC for groups
who serve others
• Ministerial associations
• Mental health professionals new to
disaster work
• Teachers
• Community leaders
• Case managers
• Training in peer listening for the
general public 36
37. • Care for Caregivers
retreats
• Compassion Fatigue
retreats
• Mental Health
Support
37
38. James P. Stratoudakis, Ph.D.,
LCP,Director, Office of Quality,
Compliance and Risk
Management, Fairfax-Falls Church
Community Services Board
Charles Mauer, Ph.D., Fairfax-Falls
Church CSB Mobile Crisis Unit
38
Editor's Notes
Thank you for coming to this presentation about Emotional & Spiritual Care in Disasters.
This presentation is designed to be used in a multi-faith setting, where an audience is drawn from a particular community—primarily Fairfax County Virginia. Some illustrations here are drawn from Fairfax County Virginia, disasters of 2001 through 2013.It is based on similar presentations given through the auspices of Presbyterian Disaster Assistance (PDA) and should not be changed or modified without the express permission of Presbyterian Disaster Assistance.Estimated total time: 20 minutes, plus presentations from Drs. Stratoudakis and Mauer, plus Q&A
When planning for the recovery of a community after a disaster, there are lots of things to consider. Some things are obvious – for example, short-term: Provision of utilities, emergency food and shelter, clean up help. Long term: management of building supplies and volunteers.
Some things, like Emotional and Spiritual needs are less apparent. Some estimate that for every person affected by a physical loss, there are 60 to 70 other persons who have been effected emotionally or spiritually.[need citation] In cases of human-caused disasters, the multiplier may be even more.
Today we want to show you how important Emotional and Spiritual Care is following a disaster, and what you can do to prepare for it. We will also lift up guidelines for delivering it and suggest some strategies for houses of worship and faith communities who want to play a role in the delivery of emotional and spiritual care following disasters.
Disasters challenge human functioning on several levels. Physical—people need food and shelter, health care; communities need utilities, roads, schools, and functioning government. But disasters also affect people’s emotional and spiritual selves, because a community-wide disaster…
[read slide]
We look for recovery in unsettled times, and the description on Page 6 of “Light Our Way” says it very aptly… [Light Our Way available here]The ability of a community to “re-tie” the strands is what we mean by “resiliency.”
[Acknowledge source of this chart—Church World Service and PDA] All disasters are unique. However, there are predictable patterns of emotional response that can be anticipated, for individuals as well as whole communities. Emotional healing is not a linear process. Traumaticreminders and even commemorations may move people up and down, back and forth along the recovery process. The goal of emotional and spiritual care is to help survivors move through the process by accessing natural human resiliency.Care does not mean fixing the disaster, but does mean that both care-givers and care-receivers move through the process by accessing the factors that promote healing and recognizing their own hope and resiliency. Immediately after a disaster there is an emotional high for both individuals and a community. There is a “can do” spirit that insists we can and will get through this. While this is essential at the time, and ultimately true, the frustrations of recovery and the length of the recovery will usually outlast any human patienceAs the depth of the disaster sinks in and discouragement appears, individuals and the communities will experience short-tempers, sometimes deep conflict, and other symptoms of stress. As persons continue working through the grief, healing effects begin to make the situation improve again. However, there is not straight uphill progress. There will be reminder events: similar disasters, nearby or far away; commemorations, which can either signal hope or cause frustration.Finally, the community reaches the point of long-term acceptance and recovery. In some charts this is referred to as the “new normal”. Things will never be the same. One does not return to normal, but arrives at a new normal, a recovery that accepts the changes and losses as well as the hope for the future.
Many people have different definitions of “spirituality” but there are common themes to most definitions, so we will use the term here in a general way.
Emotional and spiritual care is as unique as each person. The term “spiritual care” will be used in this presentation to mean helping people connect with their own sources of belonging, meaning, and identity, whether or not “religious.”
The 9/11 events caused 3,000+ people to die and 4,000 to be injured. But it was not only they, their families and close friends who were impacted. As you know, the first responder community far and wide was devastated by losses. Caregivers were grieved. So was the faith community, business and government groups, the media. So was I; so were you, I have no doubt. By some counts, 12 million US citizens reported physical and psychological problems to doctors and psychologists in the aftermath of the event. How wide are the ripples of a disaster? In short, on a scale to fit the size of the disaster, everybody is impacted.
It is tempting to think that emotional and spiritual care should be “left to the professionals” – pastors, rabbis, priests, imams, etc, or mental health professionals. In some senses this may be true, but there are good reasons why these should not be our only resources. 80% of Americans say they have a religious belief, leaving 20% that don’t. Still, of the 80% that do profess a religious belief, many have no affiliation with any specific faith community. Persons experiencing emotional or spiritual distress may not reach out for help. Their need for help may become evident in unexpected places at unexpected times, meaning that at any time, any person may be called upon to provide ESC.
So who does it?
In Short – Everyone may give or receive ESC
Most people have natural resources for resiliency and will be able to move through a disaster recovery if they have access to the three primary elements for healing: Narrative—that is,the circumstances to facilitate telling one’s story to a present listener, often many timesStrong positive relationshipsTaking care of one’s selfESC consists of fostering these three kinds of capabilities for individuals and communities
Narrative:People in extreme fear experience brain changes at a deep, neurological level. Narrative/story telling becomes the process by which the material of the fear and trauma is brought into consciousness, allowing us to think about it, name it, and reveal it. Narrative puts the trauma into the part of the brain that gives us the capacity to deal with it. Narrative allows for us to confront the memory of the traumatic experience. We have words to speak/describe/inform and words for others to hear. Narrative externalizes the trauma, giving it structure and form that can be witnessed instead of remaining in highly-charged sensory fragments that generate symptoms inside us. Narrative gives us permission for truth telling. Sharing of the narrative is the best ritual for recognizing that the trauma is common to the whole community, and thus it restores the survivors’ relationship to the community.
The next thing people need to heal from disasters are a set of positive human relationships. This means connecting to people who are supportive as well as limiting or setting boundaries with people who are not.
That brings up the final thing people need to heal—Self-care. You are here because you are concerned about others and their challenges caused by the disaster. That tells me that you have empathy, andyou can offer a great deal of encouragement and comfort to other people who are going through troubled times. Just remember that you can do this only if you take care of yourself.You too are vulnerable to the stress others endure.Disasters have a primary and secondary impacts. Most people in a disaster are impacted secondarily.Another complicating factor after disasters is theaccumulation of exposures. The more you are involved, the more tragic stories you hear, the more devastation you see, the more you will be affected. But you have a gift to offer others. Your gift increases in value when you take care of yourself and are able to function responsibly, lovingly, and supportively… not only for those affected by the disaster, but also for your family and friends who are in your life, who count on you, who need you, who love you. This gift of yourself: only you can preserve it and share it. I repeat: You can give the gift of yourself only if you first take care of yourself. Check out page 43 in Light our Way and learn how to mitigate the Compassion Fatigue to which you have been exposed.
Effective ESC is…1) The ministry of presence2) Not “fix” everything; caregivers are there to encourage and support positive directions and to allow people to vent their frustrations. We are not there to take away their pain, but to support and help them as they work through it.3) Stories need to be repeated multiple times to become “real”. [Ask for examples such as 9/11, or their recent disaster.]ES caregivers can provide a “safe” place, and an outlet for stories which others have already heard (maybe multiple times) or from which the tellers want to spare others. 4) While many come together after a disaster, some people cope with a shaken world by withdrawing. Some may need time alone; some, however, need to be drawn out to let them know that someone still cares, someone notices, that they still have value and meaning to the community. People need to have opportunities created to gather in community – for information, for resources, for support, for fun, for ways to give as well as receive, to remember, and they need encouragement to take advantage of these opportunities.5) Survivors and caregivers often neglect their own care for various reasons: survivor guilt, compassion, heroism, self-denial. Long-Term Recovery Groups need to promote self-care, and provide a system that encourages self-care.
Organization and cooperation for ESC is just as important as organizing to provide physical relief after a disaster. ESC is not an option to be discussed after the physical needs of people are addressed. It is integral to the recovery process. It is also NOT a solitary enterprise. In fact, if you think that you are the only one who can offer ESC to survivors after a disaster, you will probably fail.
People and organizations that want to be part of the provision of Emotional & Spiritual Care following disasters have to first assess their own situations.Who are we? What do we know best? What can we offer? How can we team with others in healing?Most people will recover on their own – 5-10 % may need professional help. Caregivers must know their limitations and their own unique characteristics that could be helpful to the community: such as familiarity with a neighborhood/culture or ethnic minority; an artistic gift, etc.Need to consider the differences in kinds of referrals (medical, mental health, spiritual) and to keep in mind the special needs of specific religious/spiritual groups and become inter-religiously competent if called upon to deliver ESC outside of one’s own faith tradition.
Each group offering to provide ESC in a disaster must assess WHO it is that would be best able to receive your unique kind of care.
There are many waysthat individuals and organizations can be involved in the provision of ESC, besides being present to directly affected individuals.People receive lots of information about physical needs: money, rebuilding materials, food and shelter – all of which are important. It is equally important to provide information about emotional and spiritual care.2) Providing information about available Mental Health and Pastoral Counseling Resources3) Holding Commemorative Events at anniversary time
Whatever your role, you should be aware of basic standards of care that will help. Handout: NVOAD ESC Points of Consensus There are many well-meaning people who do and have done harm when attempting to provide ESC for survivors of disaster. There are good practices for do’s and don’ts. In brief, don’t dismiss pain; don’t try to explain; don’t argue – Do show care, Do listen. There is a large difference between care to someone from your own community or house of worship, and providing ESC to a stranger in time of disaster. Sometimes ESC providers abuse their intended help-ees by attempting to offer their own faith traditions as an “answer.” However, offering ESC is NOT the same as proselytization andcan even backfire and do harm. Removing the coping mechanisms of a person by shaking their religious foundation and trying to replace them with your own can leave a person without any foundation. Even if the person has no faith tradition, to attempt to provide your own can shake whatever coping mechanism they have used in the past. This does not mean you cannot pray with a person or answer questions about why you are there, doing what you are doing. It does mean that you pray when the person asks or otherwise indicates that they would like to pray; that you ask about their own faith tradition and seek to comply with their tradition as much as possible, and that you answer questions about yourself, not questions about them.Even if they are trained as therapists, Emotional and Spiritual Caregivers shouldnot to act as therapists. If they are not qualified therapists, they surely must not try to do therapy. 4)I urge you to read and share the NVOAD Points of Consensus which represents the collected wisdom of many traditions and experienced providers of emotional and spiritual care in disaster.
This Light Our Way page also gives an excellent review of guidelines for delivering Emotional and Spiritual Care.
You might encourage your house of worship leadership to become involved with Fairfax Community Chaplains. This organziation has been in existence for about 4 years. It is governed by a steering committee of volunteers who have committed themselves to partnerships in Fairfax County (including the County government office of Emergency Management and Faith Communities in Action. [Fairfax County Faith Communities in Action (FCIA) is a network of faith communities, faith and community-based organizations, and government agencies that promote a respectful, healthy, and caring community through countywide interfaith, government and non-profit organization dialogue. The group is supported by Fairfax County Community Interfaith Coordination within the Department of Neighborhood and Community Services.]
Ministerial associations –Disaster care is different from usual pastoral care. Disaster care can also mean support to pastors, who may have suffered from the same disaster, as they in turn care for their congregations and others.Mental health professionals – similar reminders about nature of ESC after disasterTeachers – We do not often think of teachers as being counselors in times of disaster or of disaster recovery. However, other than the children’s parents, teachers spend more time than anyone else with children who are disaster survivors. While these teachers may have to be confidant and consoler of 15-30 children, they themselves may also have been impacted by the same disaster. Community leaders – Most of them have not had training or experience in dealing with disasters but are expected to take the lead in the response and recovery. Training in peer listening for general public – you do not have to have years of training or a professional degree to be able to listen to someone recovering from disaster. However, it is very helpful to have some training to avoid the pitfalls of uncaring listening.
In special cases, where the disaster is severe enough and long-lasting enough, communities may need to give special attention to ES Caregivers themselves. Caregivers are among the people least likely to seek help. They invest a lot of their identity in being able to help others, and in being strong. Yet they are also human and have limits. For caregivers to remain most effective, they must be encouraged to seek relief and be trained to recognize the symptoms of compassion fatigue in themselves, as well as in others. Where a community has established a Long-Term Recovery Group, one function should be to pay attention to the ESC for long-term recovery.Care for Caregivers retreats – Caregivers are given the opportunity to share their experiences in a safe environment, to receive care themselves, and to learn techniques for dealing with stress. Compassion Fatigue may be a new term to some of you.Compassion Fatigue retreats -Caregivers need to be able to assess their own and their co-workers’ levels of stress and compassion fatigue. Compassion Fatigue retreats not only help them to do this, but also provide means and training for avoiding or recovering from compassion fatigue. Long-term recovery groups need to promote and, on occasion, insist on caregivers’ taking advantage of these opportunities. Many denominations provide stress breaks for their clergy. Other fields may have similar programs. The LTRG should be aware of what is available and make sure the caregivers are also aware; they may also wish to schedule such events and support. Grants are sometimes available.Mental health support – By providing information about mental health support, the LTRG can help remove the stigma of seeking mental health assistance.
Specific information about the Community Services Board and the provision of mental health services in Fairfax County.Q&A