Article Review: Developing a Spiritual Assessment Toolbox

Introduction

David Hodge's 'Developing a Spiritual Assessment Toolbox' is an insightful article that engages its readers in an in-depth exploration of some of the basic qualitative tools recommended for social workers when dealing with clients suffering from potentially spiritual issues. The author's work is justified by a research that found that at least 43 percent of hospitalized individuals (older adults to be precise) identified spirituality as a major facet of their problems and/or coping mechanism. On that note, Hodge places his focus on two major assessment models: verbal and diagrammatic. The first includes spiritual histories while the latter comprises spiritual life maps, spiritual ecomaps, spiritual genograms, and spiritual ecograms. Each of the mentioned approaches has a distinct stratagem that proves effectual in specific scenarios. It appears wise to connote that the author acknowledges the fact that none of the approaches is likely to be ideal in all situations. Furthermore, clients with diverse social, spiritual, religious, biological, and personal backgrounds will definitely have differing dispositions towards the assessment approaches.

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Summary

Spiritual Histories

First of all, it should be noted that this approach is, by far, the commonest approach utilized by social workers. Hodge is quite categorical in his explanation of this assessment technique. He claims that it usually relies on two primary question sets including the Initial Narrative Framework and the Interpretive Anthropological Framework. The first set focuses on obtaining the client's history from a non-religious/spiritual perspective while the latter decodes that information from a spiritual lens. In simpler terms, the practitioner attempts to relate the client's history from a spiritual standpoint. Unfortunately, Hodge fails to enhance the readers' understanding of this model as he does not include sample questions in his discussions. However, a keen reader would understand that there is a significant level of ambiguity in the application of this model. Such is likely the case as different people have distinct problems as well as the stories behind them. With that said, one cannot help but appraise Hodge for delving deeper into the concept by discussing the strengths and limitations of spiritual histories.

One of the major strengths highlighted in the article is the allowance of a straightforward spiritual assessment. This factor is of vital relevance as it allows the practitioner to build strong bonds with the clients. On the downside, this approach is quite time-consuming, and it does not go well with clients who are not verbally oriented. Most importantly, it denies clients the opportunity to engage in a creative exploration of their spiritual lives.

Spiritual Lifemaps

As noted, spiritual life maps is among the diagrammatic alternatives to verbal assessment. Unlike in the previous approach, Hodge is quite descriptive in his discussion. He begins by enhancing the reader's grasp by likening the spiritual life map to roadmaps. He also highlights some of the resources required to conduct such an assessment before including a sample spiritual life map. Fairly speaking, such a vivid description is vital for readers who are engaged in social work. According to the author, this approach is quite unique as it allows the clients to incorporate the various challenges they faced together with the spiritual resources that enabled them to overcome them (the problems).

Hodge makes a rather bold declaration when he states that this technique is the most client-oriented one among the five. Perhaps, such a sentiment follows the fact that the map includes all life events in a chronological order: from birth till the afterlife. As one might have noted, spiritual life maps enhance the client's role in the therapeutic process. This factor presents both a merit and demerit. It is advantageous in the sense that it allows the client to take charge of his/her life during the process. On the other hand, it is likely to jeopardize the client-practitioner relationship. One would be compelled to agree with such an assertion since verbal communication is the most effectual ways in which practitioners build rapport with their clients.

Spiritual Genograms

As the name suggests, this technique focuses on family interactions. According to Hodge, this model perceives family as a spiritual institution. He clarifies this matter by adding that "spiritual genograms are a blueprint of complex intergenerational spiritual interactions (Hodge, 2005)." As a rule, the technique graphically represents spirituality across a minimum of three generations. It also appears wise to state that unique colorations, shapes, and arrows are usually used to depict different spiritual orientation, gender, and bonds (respectively) across the generations.

This model is quite useful given that family systems play central roles in people's lives. While most clients might fail to understand the role of the family in their problems, the social worker will piece together the information to develop a solution. For instance, a certain relationship might be causing stress which then translates to physiological or psychological challenges. The only challenge with this technique is the likelihood of family system influences having insignificant value in the therapeutic process.

Spiritual Ecomaps

Unlike the previously discussed tools, this one focuses on the client's current interaction with God, rituals, close relations, and faith communities. It is a unique technique that allows the clients to depict significant family relations and spiritual domains. Like the other graphical tools, it enhances the client's role in the process. However, it is unlikely to compromise the client-practitioner relationship since the latter is charged with understanding the client's relationship with God.

One of the main advantages of this approach is its simplicity. It is easy to construct and conceptualize. The focus on the client's current situation and resources makes it ideal for the practitioner to fine tune the spiritual assets required for healing. Hodge makes this assumption by stating that the technique places the client's life in the background while emphases remain on the environmental systems. Like the verbal model, this one holds little appeal to creative clients. Most importantly, it does not work for clients who wish to talk about their problems.

Spiritual Ecograms

Like spiritual ecomaps, this approach taps information in the client's present space. It also includes intergenerational information. Such is normally the case as it is a combination of both the spiritual ecomap and the spiritual genogram. The article provides a sample to enhance one's understanding of the concept. One can agree that it is more convenient for clients that have strong family bonds. To social workers, it allows them to interrelate both family and spiritual assets when solving client problems.

Reflection

After an in-depth exploration of Hodge's article, it is quite apparent that spirituality is a pivotal element in humanity. Reading the article has enhanced my understanding of the fact that some physical, emotional, and psychological problems are usually caused by unhealthy social interactions. I make such a bold assertion on the grounds that most if not all of the discussed qualitative assessment tools focus on understanding the client's interactions with the outside world. Perhaps, what makes it even more peculiar is the fact that even transcendental relationships are defined largely by social factors. For instance, it is through an individual's experience with a life challenge that he/she enhances his/her trust in God.

Let us take, for instance, a throat cancer survivor. It is highly likely that such a patient was once informed by medical practitioners that his condition is incurable. If not, she had obviously faced the fact that she was suffering from a life-threatening condition. Miraculously, through the support of her family, doctors, and spiritual leaders, she faced the battle courageously and emerged victoriously. It goes without saying that social/worldly resources including her relations gave her hope in the process. This hope is bound to transform to faith in God when she survives the physiological blow. Such a scenario explains how an individual's environment impacts his or her transcendental relationship.

From that perspective, one can agree that the assessment tools discussed in Hodge's article are useful in evaluating one's spiritual life. One would be fair to agree with such a postulation especially since both the verbal and diagrammatic models attempt to interpret the client's life from a spiritual perspective.

Application

By now, it is clear that Hodge's article is essential for all social work practitioners. In the wake of such a realization, one can only attempt to understand how he or she would apply the insight in practice. Personally, I intend to apply all of the discussed techniques when dealing with various clients. I usually take a keen interest in matters relating to addiction: such as substance abuse and pornography. This interest was sparked by the belief that these challenges are usually triggered by common challenges caused by social factors including introversion, peer influence, depression, and anxiety among others.

An exemplary scenario would be that of a family dealing with a potential breakup. The case involves a drunkard father who is on the verge of losing his family due to his alcohol addiction. His eldest son is already a drug addict using heroin and alcohol. While his daughter has been lured into prostitution by her delinquent friends. The mother is too soaked in grief to keep the family in order. From an analytical perspective, such a situation is likely to be caused by background factors. Consequently, as a family counselor, I will use the verbal model on the parents and the graphical model on the children.

A mixed approach is justified by the fact that the client is an entire family. The children will be best placed for the diagrammatic tools such as the spiritual genogram and ecogram since they will allow me to identify the generational and environmental aspects of the situation. On the other hand, the verbal model to be applied to the parents would help in deciphering the story behind the problem facing the family. In conclusion, the article will be useful in my practice as a social worker.

Reference

Hodge, D.R. (2005). Developing a Spiritual Assessment Toolbox - A Discussion of Strengths and Limitations of Five Different Assessment Methods. Health and Social Work, 34(4).