I figured seeing as I havent blogged for a while, I'd chuck one of my essays on here, These are currently my values as a youthworker, although probably a year down the track they'll change again! .. hope ya enjoy it if you can be bothered reading 2627 words!
------Introduction
In this paper I will be discussing the central values that I have as a Christian youth worker. It is important that I recognise my 'theological rocks', which the book Starting Right defines as my theological ideas and beliefs about God as this provides the substance, shape and contour of my practice in youth work. I will discuss the values that I believe are essential to provide not only an opportunity to develop youth but also allow for positive formation. Throughout this paper I will identify what I have recognised in my role as youth worker regarding these values. However, prior to this exploration, I believe that it is important to discuss today's contemporary perspectives of the role of a youth worker.
Perspectives on Youth Work
Attempting to find an individual key skill that identifies the role of a youthworker can be difficult to grasp. In The Art of Youth Work the comment is made that the main purpose of participation within the youth service is to provide a 'young individual a sense of belonging, a sense of identity, and the skills, confidence and assurance needed to participate not only in his club or organisation but also in society at large' (HMSO 1982: paragraph 5.17). In contrast, the book The Invisible Table, Martin clarifies that a single skill can be difficult to identify due to the numerous overlapping activities or environments based within the youth work vocation. Youth workers can be involved in a number of environments ranging from education to counselling and outdoor recreation. Although the title of youth worker can have many expressions to what the role entails, regardless of what is involved in the work 'it is the place of relationships that defines youthwork' (Martin 2002, p. 15).
While the majority of professions aspire to develop a relationship with their clients in order to offer a service, youth workers in contrast 'will offer a service in order to build a relationship' (Martin, 2002, p. 15). The focus should not be so much on the quantity but the quality of the relationship between the youth worker and their client.
In Youthwork and the Mission of God, Ward discusses on page 26 that relationship is at the centre of God's being and we know of Him in 'no other way than as one who seeks humanity in relationship' and due to this our principle role as youth workers is to share in his seeking of humanity in youth. Ward continues on page 28 that when God came to earth in the form of a man 'Jesus valued friendship highly: with Martha, Mary and Lazarus we see a deep, affectionate relationship emerge. Their grief becomes his own and forms the backdrop to the miracle of resurrection.' Now that I have established the major difference in youth work in comparison to other professions is the goal of relationship building I will discuss my own central values in youth work.
Availability/Presence
Being available and present I believe is the one of the essential components of successful youth work. In order to build or develop a relationship with anyone time needs to be spent with the individual. The same applies in my role as a youth worker. If I have a desire to help youth I need to spend time with them and develop a relationship that enables them to develop a trust in. This generated trust will enable youth to open up more freely than with a worker with whom they have no established relationship with. Presence or "hanging-out" without an agenda can be identified by outsiders as a "waste of time", however it is a necessity to forming trusting relationships. Presence is recognised as 'a powerful form of ministry' and It is only when 'youth view us as a trustworthy presence will our ministries of finger-pointing have any real impact' Dean & Foster (1998, p. 141). Throughout scripture Jesus is often found spending unprogrammed time with people by sharing meals, teaching on the mount and discussing theology in the temple grounds. James writes in chapter 1:19 'everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires'. When presence is used successfully, it can allow youth to become trusting, providing the opportunity to explore their inner issues which are normally kept hidden. In the book Sitting on a Gold Mine, DeVries discusses that youth develop through time spent with people. He highlights on page 61 one of the key examples of development in a youth is the influence of their parents as nobody has a longer-term interest in these youth than their own parents. Due to the amount of time parents spend with their children it is likely to affect their character development through the example they make (whether they be good or bad) which will also affect their values and belief system. In my week three youth work lecture I was taught that simply being with a young person in a way that is safe, attractive and relationally warm has value in itself. It does not require any additional, socially constructed or imposed developmental 'outcome' to justify its existence. In one of the books I referenced for this assignment Social Work: fields of practice one of the authors reflect on an individual client of theirs who utilised the local drop in centre. This particular youth was more responsive and open to them as the author provided a non-threatening environment where food was provided and there wasn't constant interrogation. The youth was able to talk freely about their circumstances when they so desired, alternatively the youths view to the police was different as the response was forced. (Healy, O'Regan & Tansky 2005, p. 99) With this in mind as I develop a relationship with youth through simply being present, I also need to ensure that I lead by example in a positive manner.
Being A Positive Example
I believe that both as a Christian and a youth worker, I need to be a role model and example to the young people I am working with. In Romans chapter 14:13-22, Paul writes to the Christians in Rome and talks about showing love for the weaker brother. He tells us not to place a stumbling block or hindrance in the way of a brother who has trouble in a certain issue. The passage highlights that if they were to eat or drink anything that causes the brother grievance they are not displaying love or bringing honour to God. When I work with young people at risk I need to remember that the initial issue is not 'trying to assess whether they are at risk – that is usually clear – it is what, if anything, can be done to assist' (Fuller, 1998, p. 86). My desire is to engage the person in making positive choices in their life, however I need to be practicing what I preach. An example of this are my thoughts on the consumption of alcohol around minors. I do not want to be encouraging the consumption of alcohol to youth who are underage as it is firstly against the law and there is a reason for the legal drinking age. I also do not want it to be an issue for those, which it may be their stumbling block. I have the conviction that alcohol has become an "idol" in today's youth and young adults culture where getting intoxicated equals a "good night" yet studies have shown that it is not healthy for the body, particularly to that of a youth whose body is still developing. The essential part to the effective practise of youth work is that relationships should be at the heart of the role youth workers play, and it also demonstrates God's calling in the gospel to love one another. It is said that youth will 'learn to become Christian because they are in regular informal contact with Christian people who model the faith' (Ward, 1997, p.29).
God does not condone that youth have any influence on society, rather He encourages engagement in it, 1 Timothy 4:12 states 'Let no-one despise you for your youth, but set the believers an example in speech, in conduct, in love and purity'. Creating a desire for engagement in a youth is essential at the beginning of a progress to develop a youth as it allows for the progression of this desire to continue. Engagement is discussed in detail on page 36 of Slattery's Youth Works defining it as a 'feeling that has meaning for them, that what is being explored is relevant, and that the way it is being explored fits their personal style. If a person is engaged then they will feel they want to continue'.
Non Judgemental/Non Discriminatory Attitude
Having a non-judgemental attitude is also an essential value to have as a youth worker. I should be willing to help youth regardless of their religion, sexual orientation, heritage and age. Romans 15:7 states that we should be accepting of each other, this is because Christ accepted us first. The Invisible Table highlights on page 50 that if I approach youth work with a mentality toward the adolescent of 'what is wrong with them' it will 'inevitably lead to unhelpful practices that disempower and devalue' the youth I am wanting to assist. When an opinon poll was collected on adults view of children and adolescence, the majority of the adults interviewed initially responded with descriptors of a negative nature 'eg. undisciplined, disrespectful, unfriendly'. (Benson, 2003, p.23-24). I need to accept youth and value them for who they are at present, rather than focussing on their potential as future adults. God disapproves of the sin in our lives, however it does not prevent his love for mankind, which is an example to all that have faith in Christ. Scripture argues this point in John 7:24 that people are not to judge each other 'by appearances, but judge with right judgement'. On page 140 of the book hand-holding and finger-pointing Dean & Foster discuss that whilst accountability is important in spiritual direction 'Godbearers do not wag condemning fingers'. Society often dismisses youth as "too young" and as the book Youth and the future brings to light that society often catergorises young people to be unsafe and careless 'drivers, drinkers, tenants, financial managers, voters, and marriage partners' youth are 'excluded from engaging in these roles or practices' because there is the assumption that their attitudes toward these things are not correct frame of mind, defining adulthood as a status, rather than a state of biological growth (Cooper 2002, p.6).Who am I to be condemning youth, when I have my own personal struggles? In John chapter 8 when the men are stoning the prostitute in the street due to her sinful nature and Jesus approaches the men turn to Him and ask His views of the woman. Jesus states in verse 7 'Let him who is without sin among you be the first to throw a stone at her'. Youth Workers and society should be seeking to promote a positive environment that offers youth hope, giving them empowerment to change and develop for the positive, rather than looking down and giving no hope for today's youth to achieve.
Look for the outcasts/vulnerable
Another value that I think is extremely important is to be aware of vulnerable youth and those seen as outcasts or loners. There have been many reports of the destructive nature of such youth, an example such as the teenager involved in the massacre at Columbine state high school who was recognised and ridiculed for being a social outcast.In Scripture there have been many accounts where God has loved the unloved and lonely. Ezekiel receives a prophecy from God regarding this love in chapter 34:11-12. God states 'I myself will search for my sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness'. In the social and community services context, the contributors of Working with Young People note on page 8 of their book that many children and youth who come into contact with such services can be vulnerable to abusive treatment and/or exploitation for a variety of reasons. Some of these vulnerable groups who are exploited include those who come from a disadvantaged family background, have a disability, and especially indigenous youth. Statistics show that the risk of death in aboriginal youth is three times more likely than non-indigenous youth and alongside that 38 percent of Indigenous deaths are due to suicide, as opposed to 6 percent of non-Indigenous youth (AIHW 2003b, p. 334). These vulnerabilities are likely to be caused by a severe deficiency of a network of adult carers or role models who are able to provide support as they develop in their youth toward adulthood
Social disconnection is common among numerous Australian youth. Approximately 50,000 of Australian youth's parents are involved in divorce each year, leading to family breakdown and due to this many children experience at least a brief stint of social disconnection from their surrounding community (Fuller, A. 1998, p.86). There are two main ways to combat this disconnection: I could inherit the role of 'counsellor, therapist and guardian angel', this will require extensive commitment of myself to the youth, whilst I would love to perform all of these tasks, it would be best to establish or create a team that is based upon the youths immediate needs in an attempt to 'fill the gaps in the young person's current circumstances and coping abilities' (Fuller, A. 1998, p.86). I should perform a risk assessment profile of my clients peer, family, school and community factors and work out the strengths and also what needs to be improved.
I can reflect on this value in my role as youth support worker within Mission Australia. In one of the alternative education sessions I was involved with I noticed there was a youth who sat in the corner by himself and did not associate with others. I long to see engagement of these youth in some degree of social activity. During break time when he was by himself having a smoke, I approached him to say hello, I did initially get a brief response but then eye contact was lost again. I noticed that he was wearing a "Living End" T-shirt so I asked him if he went to their concert in Adelaide when they last came, this allowed for an icebreaker and a I was able to talk to this youth about music for the remainder of the break. This was recognised by my co-worker who later told me they were unable to maintain a conversation with the youth. I informed them of their interest in music in order to attempt to build a relationship with the youth.
(Healy, O'Regan & Tansky 2005, p. 99)
Conclusion
In this paper I will be discussing the central values that I have as a Christian youth worker. It is important that I recognise my 'theological rocks', which the book Starting Right defines as my theological ideas and beliefs about God as this provides the substance, shape and contour of my practice in youth work. I will discuss the values that I believe are essential to provide not only an opportunity to develop youth but also allow for positive formation. Throughout this paper I will identify what I have recognised in my role as youth worker regarding these values. However, prior to this exploration, I believe that it is important to discuss today's contemporary perspectives of the role of a youth worker.
Perspectives on Youth Work
Attempting to find an individual key skill that identifies the role of a youthworker can be difficult to grasp. In The Art of Youth Work the comment is made that the main purpose of participation within the youth service is to provide a 'young individual a sense of belonging, a sense of identity, and the skills, confidence and assurance needed to participate not only in his club or organisation but also in society at large' (HMSO 1982: paragraph 5.17). In contrast, the book The Invisible Table, Martin clarifies that a single skill can be difficult to identify due to the numerous overlapping activities or environments based within the youth work vocation. Youth workers can be involved in a number of environments ranging from education to counselling and outdoor recreation. Although the title of youth worker can have many expressions to what the role entails, regardless of what is involved in the work 'it is the place of relationships that defines youthwork' (Martin 2002, p. 15).
While the majority of professions aspire to develop a relationship with their clients in order to offer a service, youth workers in contrast 'will offer a service in order to build a relationship' (Martin, 2002, p. 15). The focus should not be so much on the quantity but the quality of the relationship between the youth worker and their client.
In Youthwork and the Mission of God, Ward discusses on page 26 that relationship is at the centre of God's being and we know of Him in 'no other way than as one who seeks humanity in relationship' and due to this our principle role as youth workers is to share in his seeking of humanity in youth. Ward continues on page 28 that when God came to earth in the form of a man 'Jesus valued friendship highly: with Martha, Mary and Lazarus we see a deep, affectionate relationship emerge. Their grief becomes his own and forms the backdrop to the miracle of resurrection.' Now that I have established the major difference in youth work in comparison to other professions is the goal of relationship building I will discuss my own central values in youth work.
Availability/Presence
Being available and present I believe is the one of the essential components of successful youth work. In order to build or develop a relationship with anyone time needs to be spent with the individual. The same applies in my role as a youth worker. If I have a desire to help youth I need to spend time with them and develop a relationship that enables them to develop a trust in. This generated trust will enable youth to open up more freely than with a worker with whom they have no established relationship with. Presence or "hanging-out" without an agenda can be identified by outsiders as a "waste of time", however it is a necessity to forming trusting relationships. Presence is recognised as 'a powerful form of ministry' and It is only when 'youth view us as a trustworthy presence will our ministries of finger-pointing have any real impact' Dean & Foster (1998, p. 141). Throughout scripture Jesus is often found spending unprogrammed time with people by sharing meals, teaching on the mount and discussing theology in the temple grounds. James writes in chapter 1:19 'everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires'. When presence is used successfully, it can allow youth to become trusting, providing the opportunity to explore their inner issues which are normally kept hidden. In the book Sitting on a Gold Mine, DeVries discusses that youth develop through time spent with people. He highlights on page 61 one of the key examples of development in a youth is the influence of their parents as nobody has a longer-term interest in these youth than their own parents. Due to the amount of time parents spend with their children it is likely to affect their character development through the example they make (whether they be good or bad) which will also affect their values and belief system. In my week three youth work lecture I was taught that simply being with a young person in a way that is safe, attractive and relationally warm has value in itself. It does not require any additional, socially constructed or imposed developmental 'outcome' to justify its existence. In one of the books I referenced for this assignment Social Work: fields of practice one of the authors reflect on an individual client of theirs who utilised the local drop in centre. This particular youth was more responsive and open to them as the author provided a non-threatening environment where food was provided and there wasn't constant interrogation. The youth was able to talk freely about their circumstances when they so desired, alternatively the youths view to the police was different as the response was forced. (Healy, O'Regan & Tansky 2005, p. 99) With this in mind as I develop a relationship with youth through simply being present, I also need to ensure that I lead by example in a positive manner.
Being A Positive Example
I believe that both as a Christian and a youth worker, I need to be a role model and example to the young people I am working with. In Romans chapter 14:13-22, Paul writes to the Christians in Rome and talks about showing love for the weaker brother. He tells us not to place a stumbling block or hindrance in the way of a brother who has trouble in a certain issue. The passage highlights that if they were to eat or drink anything that causes the brother grievance they are not displaying love or bringing honour to God. When I work with young people at risk I need to remember that the initial issue is not 'trying to assess whether they are at risk – that is usually clear – it is what, if anything, can be done to assist' (Fuller, 1998, p. 86). My desire is to engage the person in making positive choices in their life, however I need to be practicing what I preach. An example of this are my thoughts on the consumption of alcohol around minors. I do not want to be encouraging the consumption of alcohol to youth who are underage as it is firstly against the law and there is a reason for the legal drinking age. I also do not want it to be an issue for those, which it may be their stumbling block. I have the conviction that alcohol has become an "idol" in today's youth and young adults culture where getting intoxicated equals a "good night" yet studies have shown that it is not healthy for the body, particularly to that of a youth whose body is still developing. The essential part to the effective practise of youth work is that relationships should be at the heart of the role youth workers play, and it also demonstrates God's calling in the gospel to love one another. It is said that youth will 'learn to become Christian because they are in regular informal contact with Christian people who model the faith' (Ward, 1997, p.29).
God does not condone that youth have any influence on society, rather He encourages engagement in it, 1 Timothy 4:12 states 'Let no-one despise you for your youth, but set the believers an example in speech, in conduct, in love and purity'. Creating a desire for engagement in a youth is essential at the beginning of a progress to develop a youth as it allows for the progression of this desire to continue. Engagement is discussed in detail on page 36 of Slattery's Youth Works defining it as a 'feeling that has meaning for them, that what is being explored is relevant, and that the way it is being explored fits their personal style. If a person is engaged then they will feel they want to continue'.
Non Judgemental/Non Discriminatory Attitude
Having a non-judgemental attitude is also an essential value to have as a youth worker. I should be willing to help youth regardless of their religion, sexual orientation, heritage and age. Romans 15:7 states that we should be accepting of each other, this is because Christ accepted us first. The Invisible Table highlights on page 50 that if I approach youth work with a mentality toward the adolescent of 'what is wrong with them' it will 'inevitably lead to unhelpful practices that disempower and devalue' the youth I am wanting to assist. When an opinon poll was collected on adults view of children and adolescence, the majority of the adults interviewed initially responded with descriptors of a negative nature 'eg. undisciplined, disrespectful, unfriendly'. (Benson, 2003, p.23-24). I need to accept youth and value them for who they are at present, rather than focussing on their potential as future adults. God disapproves of the sin in our lives, however it does not prevent his love for mankind, which is an example to all that have faith in Christ. Scripture argues this point in John 7:24 that people are not to judge each other 'by appearances, but judge with right judgement'. On page 140 of the book hand-holding and finger-pointing Dean & Foster discuss that whilst accountability is important in spiritual direction 'Godbearers do not wag condemning fingers'. Society often dismisses youth as "too young" and as the book Youth and the future brings to light that society often catergorises young people to be unsafe and careless 'drivers, drinkers, tenants, financial managers, voters, and marriage partners' youth are 'excluded from engaging in these roles or practices' because there is the assumption that their attitudes toward these things are not correct frame of mind, defining adulthood as a status, rather than a state of biological growth (Cooper 2002, p.6).Who am I to be condemning youth, when I have my own personal struggles? In John chapter 8 when the men are stoning the prostitute in the street due to her sinful nature and Jesus approaches the men turn to Him and ask His views of the woman. Jesus states in verse 7 'Let him who is without sin among you be the first to throw a stone at her'. Youth Workers and society should be seeking to promote a positive environment that offers youth hope, giving them empowerment to change and develop for the positive, rather than looking down and giving no hope for today's youth to achieve.
Look for the outcasts/vulnerable
Another value that I think is extremely important is to be aware of vulnerable youth and those seen as outcasts or loners. There have been many reports of the destructive nature of such youth, an example such as the teenager involved in the massacre at Columbine state high school who was recognised and ridiculed for being a social outcast.In Scripture there have been many accounts where God has loved the unloved and lonely. Ezekiel receives a prophecy from God regarding this love in chapter 34:11-12. God states 'I myself will search for my sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness'. In the social and community services context, the contributors of Working with Young People note on page 8 of their book that many children and youth who come into contact with such services can be vulnerable to abusive treatment and/or exploitation for a variety of reasons. Some of these vulnerable groups who are exploited include those who come from a disadvantaged family background, have a disability, and especially indigenous youth. Statistics show that the risk of death in aboriginal youth is three times more likely than non-indigenous youth and alongside that 38 percent of Indigenous deaths are due to suicide, as opposed to 6 percent of non-Indigenous youth (AIHW 2003b, p. 334). These vulnerabilities are likely to be caused by a severe deficiency of a network of adult carers or role models who are able to provide support as they develop in their youth toward adulthood
Social disconnection is common among numerous Australian youth. Approximately 50,000 of Australian youth's parents are involved in divorce each year, leading to family breakdown and due to this many children experience at least a brief stint of social disconnection from their surrounding community (Fuller, A. 1998, p.86). There are two main ways to combat this disconnection: I could inherit the role of 'counsellor, therapist and guardian angel', this will require extensive commitment of myself to the youth, whilst I would love to perform all of these tasks, it would be best to establish or create a team that is based upon the youths immediate needs in an attempt to 'fill the gaps in the young person's current circumstances and coping abilities' (Fuller, A. 1998, p.86). I should perform a risk assessment profile of my clients peer, family, school and community factors and work out the strengths and also what needs to be improved.
I can reflect on this value in my role as youth support worker within Mission Australia. In one of the alternative education sessions I was involved with I noticed there was a youth who sat in the corner by himself and did not associate with others. I long to see engagement of these youth in some degree of social activity. During break time when he was by himself having a smoke, I approached him to say hello, I did initially get a brief response but then eye contact was lost again. I noticed that he was wearing a "Living End" T-shirt so I asked him if he went to their concert in Adelaide when they last came, this allowed for an icebreaker and a I was able to talk to this youth about music for the remainder of the break. This was recognised by my co-worker who later told me they were unable to maintain a conversation with the youth. I informed them of their interest in music in order to attempt to build a relationship with the youth.
(Healy, O'Regan & Tansky 2005, p. 99)
Conclusion
In summary, this paper discusses what today's contemporary perspectives and theories are about the role of a youthworker. The paper highlighted today's perspectives on positive adolescent development and socialisation. Finally, I have identified four of my core values within youth work which include: my availability and presence, being a positive example, having a non judgemental or discriminatory attitude toward youth and being aware of the vulnerable and social outcasts. Identifying my values is a necessity as a Christian youth worker if I desire to be effective in my practice. It allows me to realise why I am involved in youth work and also by identifying them providing me with a foundation that is based on my personal theological beliefs.
References
Benson, P. 2003, Developmental assets and asset building communities, Kluwer Academic, New York, pp. 19-43.
Cooper, et al. 2002, Youth and the future: effective youth services for the year 2015, Australian Clearinghouse for Youth Studies, Hobart, pp.6-12
Corney, T. 2006, Youthwork in schools: Should youthworkers also be teachers?, Youth Studies Australia, V25, n.3, pp. 17-25
De Vries, M. 2004, 'Sitting on a gold mine: the power of the nuclear family' in Family-based youth ministry, Downers Grove, Illinois, pp. 59-70
Dean, K. 2001, 'Fessing up: owning out theological commitments', in Clark, C. & Rahn, D. (eds.), Starting right: thinking theologically about youth ministry, Zondervan, Grand Rapids, pp. 27-39
Dean, K. & Foster, R. 1998, 'Hand-holding and finger pointing: practices of communion' in The God Bearing Life: The Art of Soul Tending for Youth Ministry, Upper Room, Nashville, pp. 139-147
Fuller, A. 1998, From surviving to thriving – promoting mental health in young people, ACER press, Melbourne, pp. 75-93
Healey, K., O'Regan, M., Tansky, M. 2005, 'Working with young people' in Alston, M., McKinnon J. (eds.), Social work: fields of practice (2nd ed.), Oxford University Press, South Melbourne, pp. 95-104
Martin, L 2002, The invisible table – perspectives on youth and youth work, Praxis, Palmerton North
Slattery, P. 2002, Youth Works, Self Published, Dulwich Hill, pp. 35-81
Ward, P. 1997, Youth Work and the Mission of God, SPCK, London, pp. 25-42
Wong, V. 2004, 'From personal to structural: towards critical change in youth work practice', Youth Studies Australia, vol.23, no. 3, pp. 11-16
Yaconelli, M. 2001, 'Hurried discipleship', on Youthworker website http://www.youthspecialties.com/articles/Yaconelli/hurried.php
retrieved 04/06/2007
1 comments:
I loved this Assignment I had forgoten about it. This is great.
Blessings
Jesz
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