Release Dates Of 302370 040 Air Jordan 9 Fontay Montana Gift For You Or Your Family. 136064 120 Jordan 3 Fire Red Retro 2013 Cheap But Real 302370 040 Air Jordan 9 Fontay Montana Gift For You Or Your Family This article uses a Medicine Wheel model, a structural social work framework and an anti oppression stance, to practice culturally sensitive social work with Aboriginal peoples. The Medicine Wheel model is appropriate when working with many Aboriginal peoples because it considers spirituality important to healing. Using the Medicine Wheel guides the social worker to holistic, balanced practice. The recommendation of respectful social work practice tailored to the treatment of the client belief systems encourages healthy identity development. The Medicine Wheel model is used as an analytic tool used to illustrate the client states of being, location, and analyze various roles of, and form action plans for, social work practice.Allying With the Medicine Wheel: Social Work Practice with Aboriginal PeoplesIn many Aboriginal cultures, has a symbolic meaning, purpose and a function (Bopp, 1984, p.8). Therefore, there is a special place for spiritual human development within many Aboriginal cultures. As social work professionals in a Western based medically driven society, we of course tender the issues of the mental, emotional, and physical. There are many theories and practices for these aspects but what of spirituality? As an Aboriginal woman and social work practitioner, I have used the Medicine Wheel to analyze my social work practice and I have found the Medicine Wheel model allows me to address the spiritual aspect within treatment.To deny spirituality as a valuable component of a client identity, social workers may not be able to fully address this important aspect of a client well being. When the aspect of spirituality is not considered, social workers may overlook an opportunity for the client spirituality to be an asset in the intervention and empowerment of the client.The Medicine Wheel encapsulates four components of the human experience which are referred to as states of being. The components are Spiritual, Emotional, Physical, and Mental. I have found that by considering these four states of being, the Medicine Wheel seeks to study the human condition in a balanced, holistic method. As well as examining the states of being, I have also found a model based on the Medicine Wheel can examine a client location in relation to individual, family, community, and nation contexts. Within the Medicine Wheel the roles of a social worker and action plans for social work practice can be attributed to quadrants within a Medicine Wheel model (Counselor, Educator, Facilitator, and Advocator). The resulting action plan for social work practice uses a structural approach, anti oppression stance that complements the Medicine Wheel model.I suggest that the Medicine Wheel model is particularly pertinent to use, when the client is Aboriginal and for whom these principles may seem more natural. Aboriginal peoples, for the purpose of this paper, include Status Indians, Metis, Inuit, and those that live on and off reserves. There are variances among the practices of Aboriginal peoples as some uphold traditional ways, while others may not. However, the point is not who does or does not use the Medicine Wheel, but how the general concept is applicable in social work practice with Aboriginal peoples. Specific traditional meanings and ceremonies of the Medicine Wheel should come from the client own nation teachings and from their Elders and spiritual advisors as this respects the diversity of the Aboriginal population. Given that it is so diverse, it is recommended that spirituality only be examined to the extent that the client values itAn Aboriginal perspective promotes the principle that all things are interconnected and this philosophy lends itself to encourage healing of interconnected systems (Nabigon Mawhiney, 1996). Some Aboriginal peoples who claim a greater knowledge base of their Aboriginal culture find ways of transcending their oppression (Hart, 2002). Many Aboriginal cultures recognize oppression on a cultural, spiritual, collective and individual basis, all relating to colonization. Colonization is the primary form of oppression because it affects Aboriginals' consciousness, self worth, self identity, community identity, and cultural identity (McKenzie Morrissette, 2002).As McKenzie and Morrissette (2002) point out, to understand the Aboriginal perspective there needs to be recognition of the effects of colonization. While the reasons for colonization were based on religious, economic, and political factors, colonization attempted to destroy the social and cultural structures of Aboriginal peoples (Frideres, 1993).Competition, separation, and hierarchy are mechanisms by which those with power keep a system of oppression in place (Bishop, 1994). Mullaly (1993) explains that social control by a dominant class takes place through political, economic, and ideological means. Ideological hegemony is the capacity of the dominant group to rule by control, not only over social institutions but over ideas as well. . Those with ideological power construct the social realities of others as it forms the foundation for who is in control and how they control (Bishop, 1994).Within many Aboriginal perspectives of history, the government of Canada had a partnership with religious sectors. Colonizers believed Aboriginal peoples needed to be assimilated to the colonizer's assumed superior ways (Akwatu, 1996) and used racism as a method of control. They enacted legislation to eliminate Aboriginal cultural practices such as dances and ceremonies ((Frideres, 1993; Boyko, 1998); included here is the Indian Act and the outlawing of cultural practices like the Potlatch ceremony (Kellough, 1980). If Aboriginal peoples retaliated against these policies, they were controlled by force (Frideres, 1993). self government and having an economic base) (Kellough, 1980).While racism had its roots in biology (Frideres, 1993) colonizers enforced colonization by forcing a survival of the fittest, or "Social Darwinism" through policy (Kellough, 1980, p.360). Biological racism had been replaced by social/cultural racism that claimed the colonized culture as inferior and structural racism became dominant.Colonizers enforced colonization through cultural/psychological methods such as; redefining Aboriginals' realities, and educating Aboriginal peoples to believe they had no worthwhile culture of their own. This led many to feel ashamed, worthless, and have low self esteem for being Aboriginal (Kellough, 1980) The colonizer would only take into account their own perspective of history and attempted to wipe out the colonized people perspective. Kellough (1980) argues that by alienating Aboriginal people from their own culture they were vulnerable and unable to fight their colonization Colonizers also emitted propaganda so that non Aboriginals would not relate to Aboriginal concerns and become their allies. blaming Aboriginal peoples for not being well educated, technologically developed, and using effectively "white" solutions). According to Brad McKenzie and Vern Morrissette the development of cultural identity is important for healing Aboriginal peoples. and many Aboriginal cultural values and traditions are seen as important aspects of their individual and collective wellness (2002). Effective practice and the promotion of empowerment and self esteem demands that social work practitioners incorporate Aboriginals unique worldviews into their interventions, recognize how colonization has affected Aboriginal peoples, and understand the need for Aboriginal peoples to know and accept their cultural identity. This promotes healing, empowerment, and positive self esteem (McKenzie Morrissette, 2002).McKenzie and Morrissette also extol the importance of spirituality and identity in understanding the Aboriginal client as compared to predominant cultures (2002). They suggest that within the assessment process the practitioner needs to be aware of differences among diverse Aboriginal identities. A strengths perspective can link identity and healing and is necessary to appreciate Aboriginal peoples resilience in overcoming acculturation (McKenzie Morrissette, 2002).Effective social work practice requires that social workers become allies with Aboriginal peoples and recognize and appreciate their spirituality (McKenzie Morrissette, 2002). There is a need for social work to understand the oppression brought on by colonization, to understand the intergenerational effects as it applies to Aboriginal peoples. Through education there can be a focus on reclaiming Aboriginal culture and traditions, which can rebuild wellness for Aboriginal peoples (McKenzie Morrissette, 2002).The Medicine Wheel ApproachThe Medicine Wheel is an ancient symbol arising from within many Aboriginal communities, and it can interpret Aboriginal realities in ways some Aboriginal peoples can appreciate (Webster Nabigon, 1992). The wheel is used as a way of analyzing a concept by envisioning it from various viewpoints. It is important that each aspect of the Medicine Wheel be considered equally and be developed with the purpose of achieving balance, connection, and holism (Hart, 2002) through an individual's volition, as is represented at the center of the wheel (Bopp et al, 1984). Holism considers the whole, and not just the components. Be means of all four aspects of the Medicine Wheel, harmony, growth, and a good life (Hart, 2002) emerge through continued effort. The Medicine Wheel model is a flexible analytical tool that reflects many Aboriginal worldviews.Nabigon and Mawhiney provide a guide to help replenish a person balance (1996, p.19). It is believed that in order to restore social and environmental circumstances, it is necessary for Aboriginal peoples to reexamine spiritual knowledge (Nabigon Mawhiney, 1996). Spirituality is often a fundamental cultural value for Aboriginal peoples (Weaver, 1999) and can be seen as a part of daily life (Nabigon Mawhiney, 1996). Hence, an advantage of a Medicine Wheel approach is that it can incorporate spirituality as an important component of healing. Cree and other North American Aboriginal cultures use the medicine wheel to heal individuals, communities, and nations. The medicine wheel uses the compass points of the four directions to help each person to rediscover and find the way back to his or her path. (Nabigon Mawhiney, 1996, p.28). Social work practitioners can ask clients questions pertaining to issues that concern them and which could be mapped out in the Medicine Wheel model. Suh questions can elicit information on the different aspects of the client states of being and location, and from there can influence the client attitudes and behavior.Unlike other articles which may give detailed descriptions of Aboriginal teachings according to their nation practices, the Medicine Wheel concepts that are being produced in this article seek only to give general guidance in the practice of social work. For a deeper understanding of the traditional meanings of the Medicine Wheel, it is best to consult an Elder or spiritual advisor with such queries. This article is concerned with using the Medicine Wheel within a structural social work framework and an anti oppression stance. This leads to practicing culturally sensitive social work with Aboriginal peoples while implementing a holistic approach in that it includes spirituality, an aspect which seems to be neglected in most structural social work approaches.The Medicine Wheel can be adapted to many uses. For instance, the Medicine Wheel can address individual concerns regarding the nature of personality as Nabigon and Mawhiney discuss in their 1996 article, A Cree Medicine Wheel. As well, Mary Loomis in Dancing the Wheel of Psychological Types reveals how Jungian principles have been used within the Medicine Wheel for analyzing personality types within a psychological framework (Loomis, 1991). Further, Vigilante and Mailick (1988)use a wheel concept as a developmental assessment tool, and a family assessment tool (Vigilante Mailick, 1997).Figure 1: States of Being wheelSpiritual, emotional, mental, and physical aspects of the person are all connected and interplay with each other (Nabigon Mawhiney, 1996) and there are no clear cut lines between each aspect. To attain balance one must understand how each aspect connects with the others, the goal of being healthy is attained by facing issues concerning all aspects of the self. For example, physical distress affects how we feel, think, and what we embrace, and as such it needs to be recognized as interrelated and addressed in a holistic manner..

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Cheap Webiste To Sale 302370 040 Air Jordan 9 Fontay Montana,385475 101 Air Jordan 2 Retro White Metallic Silver Natural Grey Regular hours of sleep, and regular, hearty food at regular hours are necessary to keep the body at its highest efficiency. Food is particularly important. Eat well, but do not over eat, particularly immediately before playing. I believe in a large hearty breakfast on the day of a big match. This should be taken by nine thirty. A moderate lunch at about one o'clock if playing at three. Do not eat very rich food at luncheon as it tends to slow you up on the court. Do not run the risk of indigestion, which is the worst enemy to dear eyesight. Rich, heavy food immediately before retiring is bad, as it is apt to make you "loggy" on the court the next day. It is certain injury to touch alcoholic drink in any form during tournament play. Alcohol is a poison that affects the eye, the mind, and the wind three essentials in tennis. Tobacco in moderation does little harm, although it, too, hits eye and wind. A man who is facing a long season of tournament play should refrain from either alcohol or tobacco in any form. Excesses of any kind are bad for physical condition, and should not be chanced. "Staleness" is the great enemy of players who play long seasons. It is a case of too much tennis. Staleness is seldom physical weariness. A player can always recover his strength by rest. Staleness is a mental fatigue due often to worry or too close attention to tennis, and not enough variety of thought. Its symptoms are a dislike for the tennis game and its surroundings, and a lack of interest in the match when you are on the court. I advocate a break in training at such a time. Go to the theatre or a concert, and get your mind completely off tennis. Do your worrying about tennis while you are playing it, and forget the unpleasantness of bad play once you are off the court. Always have some outside interest you can turn to for relaxation during a tournament; but never allow it to interfere with your tennis when you should be intent on your game. A nice balance is hard to achieve, but, once attained is a great aid to a tournament player. The laws of training should be closely followed before and after a match. Do not get chilled before a match, as it makes you stiff and slow. Above all else do not stand around without a wrap after a match when you are hot or you will catch cold. Many a player has acquired a touch of rheumatism from wasting time at the close of his match instead of getting his shower while still warm. That slight stiffness the next day may mean defeat. A serious chill may mean severe illness. Do not take chances. Change your wet clothes to dry ones between matches if you are to play twice in a day. It will make you feel better, and also avoid the risk of cold. Tournament players must sacrifice some pleasures for the sake of success. Training will win many a match for a man if he sticks to it. Spasmodic training is useless, and should never be attempted. The condition a player is, in is apt to decide his mental viewpoint, and aid him in accustoming himself to the external conditions of play. All match players should know a little about the phenomenon of crowd psychology since, as in the case of the Church Murray match I related some time back, the crowd may play an important part in the result. It seldom pays to get a crowd down on you. It always pays to win its sympathy. I do not mean play to the gallery, for that will have the opposite effect than the one desired. The gallery is always for the weaker player. It is a case of helping the "under dog." If you are a consistent winner you must accustom yourself to having the gallery show partiality for your opponent. It is no personal dislike of you. It is merely a natural reaction in favour of the loser. Sometimes a bad decision to one play will win the crowd's sympathy for him. Galleries are eminently just in their desires, even though at times their emotions run away with them. Quite aside from the effect on the gallery, I wish to state here that when you are the favoured one in a decision that you know is wrong, strive to equalize it if possible by unostentatiously losing the next point. Do not hit the ball over the back stop or into the bottom of the net with a jaunty air of "Here you are." Just hit it slightly out or in the net, and go on about your business in the regular way. Your opponent always knows when you extend him this justice, and he appreciates it, even though he does not expect it. Never do it for effect. It is extremely bad taste. Only do it when your sense of justice tells you you should. The crowd objects, and justly so, to a display of real temper on the court. A player who loses his head must expect a poor reception from the gallery. Questioned decisions by a player only put him in a bad light with the crowd and cannot alter the point. You may know the call was wrong, but grin at it, and the crowd will join you. These things are the essence of good sportsmanship, and good sportsmanship will win any gallery. The most unattractive player in the world will win the respect and admiration of a crowd by a display of real sportsmanship at the time of test. Any player who really enjoys a match for the game's sake will always be a fine sportsman, for there is no amusement to a match that does not give your opponent his every right. A player who plays for the joy of the game wins the crowd the first time he steps on the court. All the world loves an optimist. 302370 040 Air Jordan 9 Fontay Montana Cellular Field. The Kansas City Royals' left hander matched a career high with nine strikeouts and scattered five hits over seven plus shutout innings in a 9 1 victory over the Chicago White Sox on Saturday. His previous outing in Chicago didn't go well at all. Duffy injured his elbow in the first inning on May 13, 2012. Soon after he had Tommy John surgery and missed about a year. "I've been waiting to come back here for a long time," Duffy said. "It's just nice to come out and do my job in this city and in this setting." The victory was the sixth straight for the Royals while the White Sox dropped their ninth in 10 games against Kansas City. Royals manager Ned Yost said there was a lot to like about Duffy's complete effort. "For four innings he was really efficient, he really kept his pitch count down," Yost said. "He had everything working: his fastball, his breaking ball, had a good changeup and had a really, really good defence behind him." Mike Moustakas homered among his three hits as the Royals won their second straight in this weekend series. The Royals scored five times in the fourth four with none out to chase Chicago starter Hector Noesi (2 5). Noesi allowed five runs two earned and eight hits while walking one and striking out four. "To be able to put five runs on the board was big," Yost said. "We've and a couple of big innings the last week or 10 days. Early in the year we get something going we get one or two out of it. Now that we're swinging the bats better we're getting four or five." Duffy last struck out nine on June 19, 2011, at St. Louis. He's now 2 0 against Chicago. Duffy departed in the eighth inning after a leadoff single by Adam Eaton. White Sox designated hitter Paul Konerko spoiled the shutout with a homer off Michael Mariot to open the ninth. Two runs scored in the five run fourth when third baseman Leury Garcia bobbled Lorenzo Cain's grounder for an error. Moustakas then singled to shallow centre for another run. Alcides Escobar's base hit extended his hitting streak to a career high 12 games and loaded the bases for the second time in the inning. The Royals' fourth run came on Nori Aoki's double play grounder. Omar Infante lined a two out single to left, driving in Moustakas for a 5 0 lead. Noesi was chased in favour of right hander reliever Javy Guerra with two outs in the fourth. "Hector, he's been good for us and he's always given us a chance, but we have to help him out on occasion," White Sox manager Robin Ventura said. "If we're not helping him on defence, it's going to make a difference. That's a recipe to lose a game in a hurry." Moustakas' homer in the eighth inning was his sixth of the season. He finished with two RBIs and two runs scored. Eric Hosmer had an RBI double to left to start a three run ninth. Butler's one out homer to right made it 9 0. Despite giving up an eighth inning single to Eaton, Duffy's shutout was preserved after Eaton was thrown out at home on a throw by Aoki in a play overturned following a review. NOTES: Escobar was in Saturday's lineup despite having cramps and leaving Friday's game after extending his hitting streak to a career high 11 games with a ninth inning double. . Kansas City has scored first in each game of its current six game winning streak. . Royals right hander James Shields (7 3, 3.44 ERA) makes his 15th start of the season in Sunday's series finale against White Sox right hander Andre Rienzo (4 3, 5.25 ERA), making his 11th start. . After going 63 99 in 2013, Ventura is pleased to have his team in contention this year, but he won't project beyond Saturday. "We're not going to look that far down the road," he said. "We're better off focusing on what we're doing today."

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