MSWPG7102: Professional Social Work PracticeAssignment 1: Reflective JournalNameStudent Number:Word Count: 2400Federation University: Master of Social Work (Qualifying)“I am honoured to be on the ancestral lands of the Wathaurong people of theKulin Nation. I acknowledge the First Australians as the traditionalcustodians of the continent, whose cultures are among the oldest livingcultures in human history. I pay respect to the Elders of the community andextend my recognition to their descendants who hold the memories, thetraditions, the culture and hopes of Aboriginal and Torres Strait Islanderpeoples across the nation”.Welcome to Country / Acknowledgement of Country. (2019). Retrieved 8August 2019, fromhttps://federation.edu.au/about-us/our-university/indigenous-matters/welcometo-acknowledgement-of-countryMSWPG7102: Professional Social Work Practice Name of student 9Journal Entry 1: Reflect on your own personal values, how did they form? How do they orwill they impact on your role as a social worker?“Social work is a profession not only of skills and knowledge but, perhaps most important,of values. Though values are most obvious when social workers engage in political actionto promote social justice, they are continuously involved in direct practice, too. Socialtheories or practice are never neutral or value free” (Paquin, 2009 p.59). My narrativebegins being part of a migrating family with two parents born in war torn areas of EasternEurope, immigrating to rural Victoria. In my formative years I was abruptly displacedfrom my parents due to neglect, being raised primarily by my grandfather (elderly at thetime). This resulted in high exposure to a range of traumatic events due to violence, oftenresulting in intervention from authorities. In my teenage years efforts to reconcile withmy family were not successful, although I was fortunate to have community supportempowering me to overcome these diverse obstacles. When I reflect on these momentsin life, the exterior veil of success masks the scars and everlasting impacts ofintergenerational trauma. This in turn guides the formation of my personal values ofempathy, resilience and inclusiveness which I can utilize in the social work profession.The culmination of these values with my lived experiences, empowered a change ofcareers from teaching into social work (Reamer, 2006). Growing up the biggest influenceon my developing world view was my grandfather, who was a as a prisoner of war andsurvivor of the holocaust in Poland (Auschwitz concentration camp).Because of this intergenerational trauma he associated allied healthcare as a place oftrauma or where he would be exposed to dehumanizing practices. He shared stories wheresocial scientists used forms of “mental oppression” to reduce the risk of escapism oruprising by prisoners in the concentration camp. Listening to these stories as a childskewed my world view towards social work practices and witnessing his mental andphysical scars, deterred me from this career earlier in life (Reamer, 2006). Theseideologies and barriers to his wellbeing impacted my world views and influenced mycareer choice to pursue teaching compared to social work. While teaching I developed acore belief that all people deserve respect and a chance to have a better life through thegift of learning (Reamer, 2006). Seeing a person as the individual that they are, providesme as the professional, with an authentic understanding that they each have their ownpersonal learning styles and values. In a practical sense, as an educator transitioning intoMSWPG7102: Professional Social Work Practice Name of student 9social work I need to be open and reflexive in my approach when it comes to socialtheories in order to differentiate my burgeoning practice (Reamer, 2006).Beginning this course and progressing through the learning content, my research hasdrawn interest into social issues regarding Indigenous Australians. This has motivatedme to internally reflect upon my value system, which also has been impacted byintergenerational trauma lifting the veil of nativity as the weeks go by. Participating indirected readings on Moodle, it became evident that Aboriginal and Torres Strait Islanderpeoples as a population group are overrepresented with negative impacts on health dueto social deficits (Bennett et al., 2017). In a local context, developing statistics showIndigenous communities are having higher representation of negative psychosocialimpacts, declining financial security, diminishing employment and disengagement fromthe community (Bennett et al., 2017). This is an area of study I want to focus onthroughout this course due to the ongoing strain intergenerational trauma inflicts onIndigenous communities, correlating to similar impacts on my family. This is evident insocial work literature using the example of “Great Chain of Being theory” used as anoppressive tool in displacement and dispossession of Aboriginal and Torres StraitIslander peoples. This tragic series of events causing trauma is not set in the past, becausethis subjugation fuels intergenerational trauma felt through generations into the future(Bennett et al., 2017).Research for this journal entry has illuminated the link between the core personal valueof empathy and theory informed practice, shifting my perspective to view barriers fromthe client’s unique lens (Fook & Gardner, 2007). Understanding this perspective in apurposeful way can positively impact a person’s engagement with social services,strengthening community bonds and empowering purposeful relationships (Best &Fredericks, 2017). As a future social work practitioner, I will utilize empathy as thoughtprocess I routinely use with all people, in order to ensure inclusivity permeates my socialwork practice, rather than something that requires cognizant inclusion. By bringingempathy to the forefront of all value centered approaches, it will foster a resilience withinclient interactions enabling me to provide culturally safe, person centered care (Fook &Gardner, 2007).MSWPG7102: Professional Social Work Practice Name of student 9Journal Entry 2: Reflect on the AASW code of ethics as a guide for ethical professionalpractice – how do these ethical positions fit with your personal values?As developing social work practitioners, we actively engage in relationships with clientsrequiring the direct application of values beyond professional rules. The AustralianAssociation of Social Workers has developed a Code of Ethics (2010) that aims to protectthe client and practitioner relationship by stating in a codified document whatprofessional behaviours are to be expected, guidance for education reform, developmentof professional standards, enhanced professional identity, active promotion of theprofession and consistency of practice across Australia (AASW, 2010). In the past codesof conduct and ethics have been used in restrictive fashion, enhancing a rigid decisionmaking framework that is detrimental to the complexities and evolving nature ofindividuals lived experiences (Gray & Webb, 2010). As we continue to shift from ahistorical paradigm the AASW (2010) are proactively reviewing all informationpertaining to ethics, shedding a rigid set of principals in favour of inclusive values forpracticing members. Although in a lay sense of the words, principle and value areinterchangeable, this is incorrect in a professional context (Gray & Webb, 2010). Thesubtleties differentiating “value” and “principle” in the context of social work haveimplications for practice that significantly impact their interpretation when used.A Code of Ethics that is built on a foundation of “principlism” can result in normativepredetermined standards that are rigid, prescriptive and restrictive in application, lackingthe flexibility to encompass the complexities seen in social work interactions (Connolly& Harms, 2012). Social work as a developing profession is informed by theory, it is valuecentric in nature, which has comprehensive ethical and legal implications forpractitioners. A doctor may face an ethically adverse decision in choosing who to givean available treatment too, with limited resources or increasing constraints e.g. time,cultural restrictions etc. (Connolly & Harms, 2012). In this situation, the ethics affectwhich patient is higher priority to receive treatment, but the operation remains the same.Comparatively, social work values are all omnipresent in all interactions with peoplewith complex presentations. A social worker might have to question the rigid boundariesof an agency and contend unwarranted actions with informed moral reasoning skillsproduced by social theory (Connolly & Harms, 2012). Therefor increasing importanceMSWPG7102: Professional Social Work Practice Name of student 9is placed on the articulation of accountability in regard to ethical dilemmas faced on aday to day basis. From a personal perspective, we form our world view based uponpersonal values and co-constructed ethics (Paquin, 2009). As developing professionals,we must inform our practice with these co-constructed ethics and authenticate ourreasoning with values.Foundation to this reasoning is the AASW (2010) Code of Ethics, which informspedagogical discourse and practical applications for all social workers. This document isused in conjunction with AASW (2013) Practice Standards as a systematic and reflectivedecision- making framework to disentangle ethical impasses presented withininteractions of conflicting ethics or values. From a personal perspective, the higher levelof awareness I have professionally of complexities in decisions regarding ethicaldiscourse, will result in decreasing levels of crisis response for clients (Paquin, 2009).Ethics is a pillar of social work education and practice, supported by the values thatempower purposeful profession relationships. Articulation is an asset in thedissemination of ethical dilemmas, when used proactively and can lead to heightenedresponsibility with enduring accountability for clinicians (Paquin, 2009). Developingethical decision -making skills based on theoretical foundation will be a crucial part ofmy developing practice. In all interactions, I will be potentially presented with a varietyof ethical dilemmas from a range of contexts that will require genuine reflection andhighly developed critical thinking (Paquin, 2009). A dilemma is presented as a choicebased on multiple actions, shrouded in conflicting values, which may have a duality ofmerit in certain situations. Both options may have validity or moral foundations but it isthe ambiguity that presents increasing complexity for the social worker (Connolly &Harms, 2012). The AASW Code of Ethics (2010) and Practice Guidelines (2013) ispivotal in my theoretical and practical development. In addition, I may find otherstrategies and resources beneficial, including peer collaboration, discussion withlecturers, review of readings, use of ethical decision-making models and ethicstheoretical research (Clifford, & Burke, 2009).Journal Entry 3: Reflect on the statement ‘Unconditional positive regard for the other is acore ethical position for professional social work practice’. What challenges might thisethical position engender?MSWPG7102: Professional Social Work Practice Name of student 9Originally created in the 1950’s by psychologist Carl Rogers, the term “unconditionalpositive regard” (UPR) has shifted into social work discourse as an inclusive clientcentred approach (AASW, 2010). By acknowledging the client irrespective of behaviouror ethical presentation, the social worker models for the client the acceptance of one’sself. This creates a clearer path on the journey of healing, personal growth or solutionbased approach to social work (Connolly & Harms, 2012). This approach is highly visiblein social work pedagogy and is a valuable component of working with young anddeveloping people. While researching this approach which is visible in the code of ethics(AASW, 2010), there is some conjecture in discourse surrounding the validity of thisconcept, due to misinterpretation. In recent years there has been a push for social workersto always be ‘positive to clients, no matter what’, reducing theoretical ideologies into onsimple mantra (Connolly & Harms, 2012).As developing practitioners, we always want to support clients with a positive mentalityand authenticity, yet this can be significantly challenged when presented with erratic andchallenging behaviours that strains our internal value system. This forces us as socialworkers to delve into our resilience stores and can be viewed through the lens ofcompassion fatigue (Connolly & Harms, 2012). It was not until I further researched thatI realised how pedestrian my understanding of this term was. UPR in the social workfield is heavily weighted in discourse surrounding person centred approaches for theservice user. The question that I keep asking myself when comparing this approach withmy fundamental values is, can this approach consistently be effective in social workregardless of individuals interpretations? I am finding contradicting theory andprofessional opinions are clouding my judgement on this discourse as psychologynarratives, educational narratives and social work narratives have points of contentionregarding interpretive factors of UPR. Within the diverse range of these pre-mentionedfields, aspects of UPR are used on a day to day basis but it is the interpretations that differgreatly causing mixed results (Murphy & Joseph, 2013).When breaking down the theoretical literature, UPR in a social work context can beregarded as a positive action in building therapeutic rapport with clients. This approachwith an empathetic emphasis can have a growing positive impact on dialogue,empowering the client to feel higher levels of understanding, support or guidance(Murphy & Joseph, 2013). The empathetic intent of this approach at its core is to supportMSWPG7102: Professional Social Work Practice Name of student 9people, irrespective of background to garner acceptance in a social work setting. UPRallows the social worker to create an environment that promotes comfortability andsupports conversations, regardless of the context. “UPR is understood to perceptuallyseparate the client from undesired thoughts and behaviors, which allows for thisunconditional acceptance” (Rogers, 1961). Recent studies surrounding UPR show itseffectiveness in breaking down negative thought patterns or self -inflicted destructivebehaviours by offering comparative language and strategies that support a shift towardspositive self- image (Murphy & Joseph, 2013). Although the majority of academicdiscourse is aimed positively supporting this approach, there is a comparative point ofview.The negative attribute visible in academic discourse follows the ideology that UPR lendsitself to a false narrative for the client who may misinterpret the social worker support,outside of professional responsibilities (Murphy & Joseph, 2013). Furthermore,providing this approach as the main focus for social work interventions mayaccommodate a negative or undesired thought patterns, such as ‘no matter what I do it’snot really my fault’ (Murphy & Joseph, 2013). This creates a negative and detrimentalinner monologue that could lead to a decline in values, behaviours or conflict with futuresocial work interventions (Murphy & Joseph, 2013). In my role as a developing socialworker it increasingly important to harness reasonable expectations and not unrealisticbeliefs. If a client is encouraged irrespective of all behavior (even dangerous situations),it may be understood that negative behaviours or thought processes are being supportedor even worse encouraged. It is important when using UPR techniques and approachesin social work that barriers presented within interactions are addressed throughappropriate means of action, supported by theory informed practice (Murphy & Joseph,2013).MSWPG7102: Professional Social Work Practice Name of student 9Reference ListAustralian Association of Social Workers (AASW). (2010). Code of Ethics. RetrievedSeptember 3, 2019, from https://www.aasw.asn.au/document/item/1201.Australian Association of Social Workers (AASW). (2012). CurriculumGuidelines. Retrieved August 26, 2019, from http://www.aasw.asn.au/document/item/4345.Australian Association of Social Workers (AASW). (2013). Practice standards. RetrievedAugust 26, 2019, from http://www.aasw.asn.au/document/item/4551.Australian Association of Social Workers (AASW). (2017). Preparing for culturallyresponsive and inclusive social work practice in Australia: Working with Aboriginal andTorres Strait Islander peoples. Retrieved August 20, 2019, fromhttps://www.aasw.asn.au/document/item/7006.Australian Association of Social Workers (AASW) (2004). Statement of Apology, Retrievedfrom http://www.aasw.asn.au/document/item/618.Banks, S & Gallagher, A. (2009). Ethics in professional life: Virtues for health and socialcare, Basingstoke, Palgrave Macmillan.Bennett, B., Redfern, H. & Zubrzycki, J. (2017). Cultural Responsiveness in Action: CoConstructing Social Work Curriculum Resources with Aboriginal Communities, The BritishJournal of Social Work, 48(3), 808–825. Retrieved from https://doi.org/10.1093/bjsw/bcx053Best, 0. & Fredericks, B. (2018). Yatdjuligin: Aboriginal and Torres Strait Islander Nursingand Midwifery Care (2nd ed.). Melbourne: Cambridge University Press.Clifford, D. & Burke, B. (2009), Anti-oppressive ethics and values in social work, PalgraveMacmillan, Basingstoke (UK).Connolly, M., & Harms, L. (2012). Social Work. From Theory to Practice. Cambridge:Cambridge University Press.MSWPG7102: Professional Social Work Practice Name of student 9Fook, J. & Gardner, F. (2007). Practicing Critical Reflection: A Resource Handbook,Berkshire, UK, Open University Press.Gray, M. & Webb, S. (eds.) 2010. Ethics and value perspectives in social work, PalgraveMacmillan, Basingstoke (UK).Muller, L. (2014). A theory for Indigenous health and human service work: ConnectingIndigenous knowledge and practice. Sydney: Allen & Unwin.Murphy, D. & Joseph, S. (2013). Relationship-Based Social Work and Its Compatibility withthe Person-Centred Approach: Principled versus Instrumental Perspectives, The BritishJournal of Social Work, 43(4), 703–719, Retrieved from https://doi.org/10.1093/bjsw/bcs003Paquin, G. (2009). Clinical Social Work: A Narrative Approach. Alexandria, VA, CentralCouncil on Social Work Education.Reamer, F. (2006). Social work values and ethics, (3rd eds.), Colombia University Press,New York.Tejaswini, P & Gretchen, M. (2018). Critically Reflecting on the Australian Association ofSocial Workers Code of Ethics: Learning from a Social Work Field Placement, The BritishJournal of Social Work, 48 (5), 1370–1387. Retrievedfrom https://doi.org/10.1093/bjsw/bcx101Victorian Institute of Teaching (VIT). (2015). Code of Ethics. Retrieved September 3, 2019,from https://www.vit.vic.edu.au/__data/assets/pdf_file/0018/35604/Code-of-Conduct-2016.pdf.Walter, M., Taylor., S. & Habibis, D. (2011). How white is social work in Australia?Australian Social Work, 64(1), 6-19. DOI: 10.1080/0312407X.2010.510892SAMPLE ONLYWarning: reflective writing is personal and individual.DO use this sample to understand the overall nature of reflective writing and thebalance of theory and reflection.DO NOT use this sample to copy content.DO NOT follow this exactly to structure your own writing.DO NOT borrow material or sentences.Any material copied from this sample will be detected by turn-it-in as plagiarism.MSWPG7102 Assessment 1 Reflective JournalI grew up on a very isolated farm in regional Victoria. Our family was hard working,Christian, community minded, and put others before ourselves. We lived in a smallcommunity of similar people who all had decent incomes, reasonable education, andwho never travelled far from home. Most people went to church, worked really hardand were involved in sport. I didn’t even imagine that there were people in the sameworld as me who were hungry, scared, abused, raped, illiterate, uneducated, or evenunemployed, or divorced! I actually remember the day I read about homosexuality. Iwas 13 years old and shocked.According to O’Connor, Wilson, Setterlund, and Hughes (2008), values are a belief inwhat is valuable and worthwhile. For me, inherited values from this period weresomewhat Kantian in that duty and rules were crucial (Beckett & Maynard, 2012) andparticularly in my family, we needed to be seen to ‘do the right thing’. From this timeI acquired some strong core values including; honesty, reliability, hard work,community, contribution, and learning.Like many Western young people, I passed through a time of dismissing much ofwhat was expected of me, but I find that now, in some ways I have reverted to a wayof being that is based on those values lived as a child. However, that narrow andsheltered life has been expanded by the range of experiences, conflicts, failures andsuccesses that have happened through life so far – and thus the values associated withchildhood have been challenged.As an adult, I have travelled widely, worked for extended periods in developingcountries, and developed friendships with people from diverse backgrounds. I havestudied religious beliefs from both traditional and more eclectic models of thought. Ihave taught literacy, worked with chronically unemployed people, and those at risk ofhomelessness, bankruptcy, and violence.I am deeply grateful for every person who I encountered along the way – for thosethat affirmed my beliefs and those who challenged them. For the experiences thatforced me to make excruciating decisions regarding my own welfare or the welfare ofothers. I am grateful for the student in Papua New Guinea who came to me regardingthe domestic violence she was experiencing at home. For the farmer who declared hissuicidal intentions at the front gate of his farm at 4.30 on a Friday afternoon. For thevolunteer agency that caused me to dispute the boundaries of international ethicalbehaviour. For the co-worker with an alcohol consumption issue. For the boss whodemanded sexual favours. For the grateful client who gave me a bottle of wine. Eachof them have caused me to debate the grey lines of ethics with myself, and withfriends and colleagues.I now hold much more liberal views than those of my childhood. Exposure to somany different ways of being has helped me to accept that in relation to ethics, grey ismuch more prevalent than black or white. Top values for me now include honesty,kindness, love, respect for others, spirituality, openness and integrity, but I also havegreater awareness of the complexity of the relationship between values, and ethics,and how they affect the environment of working life.As a Social Worker, the values founded in my childhood are useful, however I amgrateful that I have had the opportunity to expand my experiences through travel,work and broad friendships. Though sometimes deeply challenging, this has resultedin a much wider acceptance or people, ideas, religious views, cultural practices andlife choices.There is one high impact experience I had as a child that has affected the course of mylife and career. When I was four, I watched as a group of older children slid a babyinto a three meter deep dry irrigation channel. The channel was very steep, withunstable walls. The mother of the baby went into the channel to retrieve it, but shewas unable to climb back out. I vividly remember watching this situation develop, andI remember knowing that whilst I found it intolerable, I was too small to help or to doanything about it. What I now know as an adult, is that I’m no longer too small tohave an impact. This knowledge has motivated many career and life choices as I havesought opportunities to have a positive impact on the lives and circumstances ofothers.I can make a difference through my work in developing countries, by working in ateam assisting farmers suffering from drought, by interacting with homeless people,by making a stand for social justice in late night discussions with friends. The valuesthat underlie this deep-seated motivation include compassion, equality, respect andinclusion.Whilst the core values listed in the Australian Association of Social Workers(AASW) Code of ethics (2010).• Respect for persons• Social justice• Professional integrity (AASW Code of ethics (the Code) 2010, Part 3)sit very easily with me, I have already experienced the conflict that can be caused byvalues, and I certainly know that this is an area of complexity. Whilst working inSamoa, I found it deeply challenging to pass an hour eating great food and chattingwhile the children of my hosts fanned flies from my food, and gazed hungrily at myloaded plate! In my early days working in this environment, I tried to interrupt thispractice, as my personal values would have been less challenged by giving some foodto the children. However, Samoan culture is a stern master, and dictates that childrenmust wait until adults have finished eating. Children are then allowed to eat whateveris left over. In time, I learned that it was offensive to the family to even question thisprotocol – and I learned to tolerate my own discomfort and respect the culture. So myvalue of respect –in this case for the culture of the other- had me set aside my value ofkindness (in this case, kindness to the children). As a Social Worker, I understand thatthe values I hold now are integral to my desire to want to work in this profession, andthat sometimes, they will be challenged and I will feel conflicted.In general, a code of ethics is a resource that can be turned to both as students andpractitioners, to achieve a better understanding of the standards and expectations ofthose in the profession. O’Conner et al., (2008) define ethics as standards ofbehaviour. Codes of ethics set expectations for qualified practitioners, and providesome guidance on implementation of values (McAuliffe 2014). They are theembodiment of the values of a profession (Hepworth 2017).The AASW code of ethics as a guide to professional practice is based on the corevalues of respect, social justice and professional integrity (Code of ethics 2010). Itleans on Kantian philosophies, and lists culturally competence, and safe and sensitivepractice amongst the responsibilities of practitioners (Patil & Ennis 2018).As I read the Code of Ethics (2010), I light heartedly wonder what are our worldwould be like if it were applied to other professions, for example what if ourpoliticians were held to account over a code of ethics such as this? What if police,lawyers and Priests based their decisions on a code with such high ethical aspirations?Our Global environment would quickly display the rewards of such kindness,integrity and self-awareness.I feel deeply encouraged as I read the code. Encouraged that whilst some of thedesirable attributes, for example unconditional positive regard, seem to meunattainable, I feel genuinely enthusiastic about joining a profession that is preparedto commit to desiring its practitioners to aspire to such ideals. I am also hopeful that itseems that the Code of ethics (2010) is a document that is alive – (the current versiondated 2010), and deemed to be useful to people within the profession. McAuliffe(2014) exhorts human service practitioners to regard the Code as a ‘go to’ documentwhen decisions regarding ethical dilemmas must be made, and suggests that using thecode assists with enhancing professional identity. McAuliffe (2014) continues toremind us of the values associated with Social Work as set out in the Code.I note with interest the use of the Code of ethics (2010) by Gretchen and Patil (2018)when navigating their way through a complicated issue related to a student placement.Gretchen, a student placement supervisor states that when issues around practiceethics arise she turns to the Code, and advises students to actually use the Code in thismanner.One area within the Code of ethics (2010) that I can imagine potentially causingconflict for me is the section 5.1 that addresses ‘General Ethical Responsibilities’.This section includes directives around cultural sensitivity and cultural competence,specifying that workers will ‘develop culturally sensitive practice by acknowledgingthe significance of culture in their practice, recognising the impact their own ethnicand cultural identities, views and biases can have on their practice and on culturallydifferent clients and colleagues’ (Code of ethics 2010 5.1.2a).Also at section 5.1.1.1b, the Code states that ‘Social workers will respect others’beliefs, religious or spiritual world views, values, culture…’. I wonder aboutincidences where the values of another culture might clash with my own? Acontentious example is female genital mutilation. Abhorrent to me, but within somecommunities, an act of religious obedience (Brooks 1995). The Code clearly advisesthat I should respect the beliefs of others, but also acknowledge my own culturalidentity. So what should I do if confronted by a situation where I am told that a familyI am working with is planning this procedure for their daughter? At least… the Codeitself concedes that ‘Ethical decision making can be complex’ (Code of ethics 2010)!Within the Code of ethics (2010) at point 2.2 it is specified that part of the purpose ofthe document is to ‘provide social workers with a foundation for ethical reflection anddecision making’. Corey (1996) acknowledges that ethical issues are complex, andencourages us to develop a process for dealing with ethical dilemmas, and the AASWCode of ethics can be part of this.Unconditional positive regard for the other seems, at first glance, to be an obviousposition for those undertaking professional practice of social work. At first glance, it’sa position that is easy to support, endorse, and aspire to. However, for me, there areobvious conflicts. What happens for example, when a client turns out to be amurderer? A paedophile? A con-artist? Am I still expected to have unconditionalpositive regard for them? What happens when it becomes obvious that a client isviolent, dishonest, or grossly manipulative? I wonder, is it even possible to claim aconstant position of unconditional positive regard?One example of my own personal experience of grappling with positive regard for aclient comes from working with a person who we will call Elsa. Elsa was referred tome by her boss, and attended for numerous counselling sessions. Elsa was neithermurderer nor paedophile! In fact, she was a really nice person. She was alwaysprompt, ready to work, and very positive in her feedback regarding our sessions,however I found her intensely irritating. She always wore brown, grey or black. Shespoke incredibly slowly, and it seems that everything in her life was tedious andsomewhat boring. There was nothing terribly wrong, but she never laughed.Throughout my work with Elsa I sought regular supervision, during which Iquestioned the appropriateness of continuing to work with her, because of mynegative feelings. My supervisor assisted me to deeply examine the relationship. Thesituation reached a critical point when Elsa invited me to an intimate gathering offriends to celebrate her birthday.My supervisor suggested that Elsa was showing signs of being in love with me, whichI found repulsive. I was also annoyed by the invitation because Elsa herself is anexperienced counsellor, and has full understanding of the boundaries of suchrelationships. In this situation, reflective practice and very high-quality supervisionassisted me to make decisions regarding my work with her. My supervisor challengedall aspects of our relationship and supported me to make decisions about the future ofmy engagement with Elsa. Ultimately, she challenged me to terminate therelationship, which caused another dilemma because I felt this would be deeplyhurtful and potentially damaging to Elsa – another level of complexity! I certainly didnot feel unconditional positive regard in this situation – it was an excellent learningopportunity that caused me to reflect on my values and the ethical appropriateness ofthe relationship.Into the future, I can see that the professional position of “unconditional positiveregard” will sometimes be very challenging to me. As a student, I already feel tensionaround deciding on placement preferences for myself. I know that I am not able tohave unconditional positive regard for all people, so it would seem preferable to selfselect out of placement opportunities where I know I could not hold unconditionalpositive regard. Perhaps there is room for me to sexually abusing his sister’s
