Search

The aim of this article is to conceptualize “existential social work.” A greater understanding of what existential social work means may enable social workers and those studying social work to see how its practice can reveal “the truth” about human existence and how they, as professionals, can enhance existential meaning and existential well-being among their clients. In such work, existential social workers have at their disposal tools such as the Frankl therapeutic approach to existential analysis (i.e., logotherapy) as well as spiritual-sensitive modalities (prayer and mindfulness). To interpret and understand apparent phenomena in the therapy is the ultimate goal with existential social work practices, thus providing clients with the opportunity to discover the meaning that exists in themselves. In addition, these practices pave the way for existential well-being. [ABSTRACT FROM PUBLISHER]

This article forms part of a study which was inspired by the ever-growing need for significance expressed both by my life coaching and pastoral therapy clients as well as the need for existential meaning reported both in the lay press and academic literature. The study reflected on a life that matters with a group of co-researchers in a participatory action research relationship. The study has been positioned within pastoral theology and invited the theological discourse into a reflection of existential meaning. Adopting a critical relational constructionist epistemology, the research was positioned within a postmodern paradigm. The implications for meaning and research were explored and described. This article tells the story of how spirituality was positioned in the narratives of meaning by my fellow researchers.

Greg Nolan and William West reflect on the contemporary impact of rapid global social change on individual and collective cultural contexts of mental health, faith and spiritual sense-making. These issues remain of great importance as Western Europe, Turkey, Greece, Jordan and other countries experience the challenge of what is seen as mass migration of people from Syria, North Africa and elsewhere. The conflicts that give rise to this migration is very often framed and expressed in religious terms which then often leads to a culture of suspicion between faith groups in many countries globally. We link these thoughts with brief synopses of contributors' research findings and perspectives in this Symposium Edition on Spirituality. [ABSTRACT FROM AUTHOR]

Increasing numbers of older people in Western countries are living with incurable cancer as a chronic disease, receiving palliative care from specialised healthcare contexts. The study's aim was to understand variations of cultural- and existential meaning-making adjustments in a Norwegian majority population of older people with incurable cancer. Semi-structured interviews from 21 participants, aged 70–88, were analysed according to three identified types of belief frames: atheistic/humanistic, religious, and spiritual. Kleinman's medical anthropology cultural framework was adapted and applied deductively together with a reframing metaphor concept in a four-part analytic process. Independent of the differences among the types of belief frames and heterogeneous illness reframing processes, changes in the existential cultural dimension seemed to facilitate psychosocial adjustments in relation to illness, daily living, relationships, and surroundings. The results point to the need for collecting and assessing the function of this type of patient information for better understanding the patient's framework of interpretation, and for identifying treatment-planning resources. [ABSTRACT FROM PUBLISHER]