Critical Enquiry Reflection Sheet Social Work Essay

Critical Enquiry Reflection Sheet Social Work Essay The moment of learning that has grabbed my attention in this supervision session is that I need to research and identify my practice framework when working bi-culturally with tangata whenua and cross-culturally. During my sixth supervision session my supervisor assessed me using the second direct practice observation relating to my second learning outcometo demonstrate competency when working with young people cross-culturally. This assessment led to discussions around my practice cross-culturally as I have been closely working with young people and their families who are of a different culture from my own. Also in my practice at the alterative education centre where I am placed two days a week I am the only pakeha person there. My supervisor stated in the assessment that Working in the school setting as the only female and pakeha person, has enabled her to identify the differences in culture but also helped her to work cross-culturally with other staff and clients. Family visitation has also helped her to identify areas that need more training in. When my supervisor asked me to identify how I work bi-culturally with tangata whenua and cross-culturally with clients I was unable to articulate easily how I practice in this setting. My response was that in the alternative education setting because I am the only pakeha person there, I work biculturally and cross-culturally: By respecting the Maori culture of the centre Removing my shoes when I enter I have had to learn the words in order to participate in the morning waiata and karakia I eat my lunch with the young men and the other tutors each day as sharing food together is part of the Maori culture Following on from this I have stated that during home visits with clients and their families I respect the different cultures; by removing my shoes and accepting food and beverages from cultures where the sharing of food is important. These responses were very vague and did not give a clear answer as to how I practice bi-culturally and cross-culturally. I am aware that I have been trained at university to practice from a bi-cultural and multi-cultural perspective but I have found it hard to articulate how I do this. As my supervisor has noted I have identified through this supervision session that I need to critically reflect on my practice cross-culturally and identify the areas that I need more training in order to become a competent bi-cultural and cross-cultural practitioner. For the benefit of cross-cultural practice and working with tangata whenua I as a social worker need to recognise that: As a professional helper, one can feel uneasy when challenged by striking difference is the first step towards self-reflection. This attitude has a better chance of leading to genuine accommodation of the client than pretending to be politically correct. The creation of collegial support structures and the cultivation of a climate of trust and open sharing within the service setting might encourage this attitude, to be affective in cross-cultural practice (Tsang George, 1998, p.87). Looking backward The assumptions and biases that are present in this moment of learning is my own cultural awareness; In Tatum (2000) she discuses the concept of identity and what it means for the individual and how the roles of the dominant over the subordinate can influence a persons view of themselves: This looking glass self is not a flat one-dimensional reflection, but multidimensional. How ones identity is experienced will be mediated by dimensions of one self: male or female; young or old, wealthy or poor, gay, lesbian, bisexual, transgender or heterosexual; able-bodied or with disabilities: Christian, Muslim, Jewish, Buddhist, Hindu, or atheistà ¢Ã¢â€š ¬Ã‚ ¦ (Tatum, 2000). The role and the devaluation associated with it will differ in relation to the socio-cultural context that the subordinate person/s and the dominant groups are part of (Wolfensberger, 1972, as cited in (Wills, 2008b). Discourses are systemic ways of talking, discussing something of significance. They are the consequence of a combination of social, political even economic factors and often have voices of authority. Discourses are often informed by beliefs, ideas and understandings that are implicit; taken for grantedà ¢Ã¢â€š ¬Ã‚ ¦even ideologicalà ¢Ã¢â€š ¬Ã‚ ¦Some forms of discourse are legitimated and validated but still one cannot be confident, and assume that such discourses have become established as a result of well-rationalised, carefully researched, developed and rigorous argument/debate (Wills, 2008a). Looking inward Looking outward Looking forward I identify to the families that although I am from a different culture to them I have been university trained to work cross-culturally and I am happy to enter into discussions around what this means for our social work relation Question construction 300 Literature300 In defining competence one must also consider the meaning of culture. Essentially, culture is understood to relate to some shared elements which connect people in a common way of experiencing and seeing the world. These perceptions of the world guide day-to-day living, influence how decisions are made and by whom, and determine what is perceived to be appropriate and inappropriate behaviour within any given context (Connolly, Crichton-Hill Ward, 2005 p.17, as cited in SWRB, 2007, p.5) To work with Maori clients the social worker must competently understand what Te Ao Maori means, the same goes with working with other cultural and ethnic groups. Using Tsang and Georges conceptual framework of attitude knowledge and skills the SWRB created its competence standards of practice. To understand what competent practice for Maori and other cultural and ethnic groups means for social workers in New Zealand I will be critically discussing in this essay; what the ANZASWs standards of practice are that inform competence and what it means for social work practice in New Zealand, I will identify and describe the constituent elements of Te Ao Maori the Maori world view, critically examine Tsang and Georges conceptual framework and apply their framework to an aspect of Te Ao Maori in a practice setting. Members of the ANZASW are accountable to the association and expected to abide by their policies and procedures, competent social work practice being one of them, the following ten standards for social work practice in Aotearoa New Zealand were set and ratified by the National Executive of NZASW (now ANZASW) in June 1990: The social worker establishes an appropriate and purposeful working relationship with clients taking into account individual differences and the cultural and social context of the clients situation. The social worker acts to secure the clients participation in the whole process of the working relationship with them. The social workers practice assists clients to gain control over her/his own circumstances. The social worker has knowledge about social work methods, social policy, social services, resources and opportunities. In working with clients, the social worker is aware of and uses her/his own personal attributes appropriately. The social worker only works where systems of accountability are in place in respect of his/her agency, clients and the social work profession. The social worker constantly works to make the organisation and systems, which are part of the social work effort, responsive to the needs of those who use them. The social worker acts to ensure the clients access to the Code of Ethics and objects of the New Zealand Association of Social Workers. The social worker uses membership of the New Zealand Association of Social Workers to influence and reinforce competent social practice. The social worker uses membership of the New Zealand Association of Social Workers to influence and reinforce competent practice (NZASW, 1993). To illustrate how these standards for practice work in professional social work practice I will select one standard and show how two aspects of the standard apply. For standard four: the social worker has knowledge about social work methods, social policy and social services, this standard can be shown in practice with how Child, Youth and Family services work within a bicultural framework and the Treaty of Waitangi: Child, Youth and Family acknowledges its duties and obligations to the tangata whenua as a Crown partner to New Zealands founding document, the Treaty of Waitangi. We are committed to ensuring that services we deliver and purchase are fully responsive to the needs and aspirations of Maori, and that our actions are consistent with the Principles for Crown Action on the Treaty of Waitangi. Our commitment is reflected in a key result area improved outcomes for Maori, the alliances and partnerships we have built and continue to foster with iwi and Maori social services groups and communities, our human resource policies, and in our work programme (especially the development and implementation of a strategy for improving outcomes for Maori children, young people and their families) (CYF, 2008). In relation to the social policy part of this standard the CYFs social workers are aware of the legislations of Aotearoa New Zealand and how other aspects of the law: Child, Youth and Familys statutory role is defined by the following legislation: The Children, Young Persons, and Their Families Act 1989 The Adoption Act 1955 The Adult Adoption Information Act 1985 The Adoption (Inter-country) Act 1997(CYF, 2008). Child, Youth and Family services are an excellent example of how an agency has set guidelines and policies around the standards set out by the SWRB and ANZASW to implement competent practice by their social workers. In the next part of this essay I will identify and describe the constituent elements of Te Ao Maori the Maori world view. To understand the Maori world view we must examine what are the Maori behaviour and conduct in social relationships or korero tawhito are; then what the Maori social structures of whanau, hapu, iwi mean and what the three classes of Maori society are, and what mana and tapu mean for Maori people who are the tangata whenua of Aotearoa. Korero tawhito are they ways in which Maori behave and conduct themselves in social relationships: Korero tawhito reflected the thought concepts, philosophies, ideals, norms and underlying values of Maori societyà ¢Ã¢â€š ¬Ã‚ ¦ The values represent ideals, which were not necessarily achievable but something to aspire to (Ministry of Justice, 2001, p.1). These underlying values of Maori society are the ways in which Maori people socially interact with each other. The next step in understanding what the Maori world view is, is to understand Maori social structures: The Maori social structure was based on decent, seniority and the kinship groupings. Maori recognised four kin groups: Whanau the basic unit of Maori society into which an individual was born and socialised. Hapu the basic political init within Maori society, concerned with ordinary social and economic affairs and making basic day-to-day decisions. Iwi the largest independent, politico-economic unit in Maori society. An iwi would be identified by its territorial boundaries, which were of great social, cultural and economic importance (Ministry of Justice, 2001, p.2). The kin group a person belongs to affects their world view because it influences their place within society. The fundamental concepts of mana and tapu are those which govern the framework of Maori society: Mana was inherited at birth, and the more senior the descent of a person, the greater the mana. Tapu invariably accompanied mana. The more prestigious the event, person or object, the more it was surrounded by the protection of tapu. The complex notions of mana and tapu reflect the ideals and values of social control and responsibility. The analysis of mana endeavours to identify the role of mana in relation to responsibility, leadership and birthright. The examination of tapu illustrated how tapu operated and affected the everyday lives of Maori (Ministry of Justice, 2001, p.6). In examining the elements of Te Ao Maori I have examine the different concepts of Maori behaviour and conduct korero tawhito, the Maori social structures of kin and class and what mana and tapu mean. Theory 300 CRITERION FOR CULTURALLY APPROPRIATE THEORY/MODEL OF SOCIAL WORK PRACTICE Identifies and is based upon beliefs and values of Pacific Islands culture. Explains problems and concerns in a manner that is relevant to Pacific Islands understanding. Uses Pacific Islands helping traditions and practices. Incorporates a Pacific Islands understanding to change the process. Can differentiate aspects of the behaviour which are associated with Pacific Islands cultural patterns from those resultant in dominant palagi cultural interpretations. Avoids cultural pathological stereotyping. Encompass macro and micro levels of explanations and interventions. Incorporates the experiences of the community and individuals in New Zealand Society. Can guide the selection of appropriate knowledge and practice skills from other cultures. (Adapted from Meemeduma, P. (1994). Cross cultural social work: New models for new practice, Advances in social work welfare education, Montash University.) Ethics 300 Skills 300 The Social Work Registration Board of Aotearoa New Zealand released in 2007 a policy statement in regard to the competence of registered social workers to practise social work with Maori and different ethnic and cultural groups in New Zealand. The release of this document was to set the levels of competency that are needed for social workers to work effectively in a positive way to empower those who are disadvantaged by society.   As Mason Durie comments, cultural competence about the acquiring of skills to achieve a better understanding of members of other cultures (SWRB, 2007, p.5). To be competent when working with other cultures one must understand the differences and similarities between other cultures and know what is culturally appropriate and inappropriate; the social worker needs to respect the clients culture and use recourses available to them to effectively work with the client to achieve the best possible outcome Bicultural code of Ethics In the next part of this essay I will critically examine Tsang and Georges (1998) Integrated Conceptual Framework for Cross-cultural Practice of attitude, knowledge and skills. I will do this by describing the three elements and examining these elements by assessing their significance and importance in social work practice with mana whenua. To understand what the significance and importance of Tsang and Georges conceptual framework in relation to mana whenua we must first examine what mana whenua are: Mana whenua(noun):territorial rights, power from the land power associated with possession and occupation of tribal land. The tribes history and legends are based in the lands they have occupied over generations and the land provides the sustenance for the people and to provide hospitality for guests (Maori Dictionary, 2008). Now we know what mana whenua means the next apart is to describe the three elements of the framework: Attitude Commitment to justice and equity Valuing difference Other-directed: Openness to cultural difference Self directed: Critical self-reflection Knowledge Specific cultural content Systemic context of culture Acculturation and internalized culture Dynamics of cross-cultural communication and understanding Skills Management of own emotional response Professional intervention within institutional contexts Communication, engagement, and relationship skills Specific change strategies (Tsang and George, 1998, p.84). The concept of attitude relates to the social workers own behaviour and their use of self as a tool when working with clients, the concept of knowledge relates to the knowledge theories behind cross-cultural practice and knowledge learnt from a practitioners own experiences. The concept of skills relates to the practical aspect of working with clients. To use the element of attitude when working with mana whenua, one needs to be aware of their own limitations, lack of knowledge and understanding of other cultures: This awareness has both self-directed and other-directed implications. The other-directed expression of this awareness is an openness to cultural difference and a readiness to learn form a client. Such openness is based on acknowledgement and positive regard for the cultural differences that exist between the client and the practitioner, respect for client cultures, and readiness to accommodate alternative world views or ways of life. The self-directed expression of this awareness is a readiness to engage in self-reflection, including the examination of possible cultural biases, assumptions, values, and ones emotional experience and comfort level when challenged with difference (Tsang and George, 1998, p.84). For a social worker to be aware of their own limitations and lack of knowledge is the first step in establishing a working relationship with mana whenua, their own ability to acknowledge the differences and similarities between their own culture and their clients culture is a huge component of their attitude when working with their clients. Supervision is needed in this context for the social worker to be able to discuss with others their own reflections and feelings associated when working cross-culturally, for personal and professional growth. Knowledge is the next element in which the cross-cultural practice framework discusses the four elements of knowledge: We can identify four areas of cross-cultural knowledge. First is the knowledge of specific cultural content as captured by the cultural literacy model. In agreement with Dyche and Zayas (1995), it is probably not realistic to expect cros0cultural practitioners to be knowledgeable in a large number of cultural systems. It may be more practical for practitioners to focus on the other three kinds of knowledge: the systemic context of culture, acculturation and internalized culture, and the dynamics of cross-cultural communication and understanding. Consistent with an ecological perspective adopted by many social workers, cross-cultural clinical practice is understood within the broader systemic context of current structural inequalities, racial politics, histories of colonization, slavery, and other forms of racial oppression (Tsang and George, 1998, p.85). For a worker to work effectively cross-culturally they must understand and have knowledge of other cultures, historically, ethnically, their value and belief systems, their customs and day-to-day living. To have a comprehensive understanding of a clients total living and life experience a practitioner must have an appreciation of the effects of their socio-political systems. In this context in New Zealand it would be effective for social workers working with mana whenua to have knowledge of the Treaty of Waitangi and what it means for Maori people and the political aspects that go with it. The final element of Skills in Tsang and Georges model related to the specific skills a social worker needs when working biculturally with the mana whenua and cross-culturally: Social work skills are specific courses of action taken by practitioner to achieve positive changes needed by their clients à ¢Ã¢â€š ¬Ã‚ ¦ Appropriate attitude and knowledge in cross-cultural practice, therefore, must be translated into specific professional behaviour which addresses practitioner, client, institutional and contextual realities. A variety of skills have been recommended by authors in cross-cultural practice, covering professional behaviour within institutional contexts; communication skills, specific interviewing skills such as ethnographic interview, relationship-building skills, and change strategies (Tsang and George, 1998, p.85-86). Practice skills can not be effective without the social worker having a sound understanding of knowledge and the appropriate attitude when working with mana whenua. Skills are the practical component on Tsang and Georges model, and when working with mana whenua the practitioner must use the appropriate skills from their knowledge base for their work to be effective. Their interactions with their clients are an important part of their role as a social worker. Mana whenua need social workers with the specialist cross-cultural skills. In this part of the essay I have examined Tsang and Georges model of attitude, knowledge and skills by describing the three elements and examining the elements by assessing their significance and importance in social work practice with mana whenua and other cultures. Evidence 300

“Crossing” by Mark Slouka Essay

Trust and family relationships are the two main themes in the short story â€Å"Crossing† by Mark Slouka. The story tells us about a father, who is going through a tough period, and his relationship to his son. He wants to obtain trust from his son trough a trip in the nature but runs into some challenges on his way. The father in the short story takes his son on a trip to a place at a river, because he wants to get closer to him on this trip. We get hints throughout the story that the father is going through a tough period after he divorced or separated from his wife. â€Å"And he hadn’t been happy in a while.† (5). His mind indicates that he did something wrong in their relationship and that he knows it. â€Å"My God, all his other fuckups were just preparation for this.† (135). We can tell that he cares a lot about his son because when he picks him up at his moms’ the text says: â€Å"He threw him over his shoulder, careful not to hit his head o n the corner of the TV.† (17-18). He also wants his ex-wife to notice that he is being careful with their son, so she can see that he actually can make something right. â€Å"Maybe – maybe he could make this right.† (20). We get a feeling that the father is easy to shatter because when he sees the river he feels a shock, because the river is much bigger and stronger than he remembered it. He actually considers pulling out. As readers we do not see him as an authority at this point because his anxiety defines him. We do not trust the father’s skills to cross the river with his son on his shoulders, we actually fear both for the son and father. We are not told very much about the son but we get a picture of him being a bit fragile. â€Å"He looked over at the miniature jeans, the sweatshirt bunched beneath the seat belt’s strap, the hiking boots dangling off the floor like weights.† (7-8). Maybe he has become fragile and unsecure because of all the mistakes the father has made which has affected the son. The narrator’s technique is to give small hints about something dangerous is going to happen. â€Å"The current was stronger.† (105). Now the reader knows that something will happen and that brings the story suspense. The narrator is an omniscient 3rd person who tells the story from the father’s point of view. That makes us feel sympathy for the father. We want him to succeed with his son because we feel sorry for him. The narrator takes us back in time through the father’s thoughts, back to when the father was a kid and when his father took him on the same trip at the same river. â€Å"He remembered the two of them working together quietly, easily, then his father crawling into the tent to lay out the sleeping bags.† (76-77). When the narrator makes these sorts of flashbacks it makes the readers interested in what the river can bring back in the fathers heart. He has obviously had one or more successfully trips with his father, since he wants to do the same thing with his own boy. Maybe it also has something to do with that he wants his son to experience something with him that he cannot experience with his mother. In that way the father could get a better relationship to his son and obtain the missing trust. So the setting in this story is very important because it means something to the father. When the father wants his son to cross the river, he wants to obtain trust from his son and wants to set a good example for his son. When the father starts crossing the river alone he takes it slow and makes sure every step he takes is secure. That could be a symbol of his relationship to his son, and that he has to take it slow to obtain his son’s trust after the divorce or separation. When he crosses second time with his boy on his shoulders he thinks it is easier, and he cannot understand where that moment of weakness, where he wanted to pull out, came from. â€Å"This vision of death like a tunnel at the end of the road and no way to get off or turn around?† (69). His thoughts of death and no way to turn around could symbolize his anxiety of losing his son, but that he have to keep trying to obtain his son’s trust and that he cannot give up. When they have to cross the river again on their way home, the current is stronger and it is harder to cross it. When the father crosses it on himself he slips on a rock but does not fall. Already at this point his plan about a good and trustful relationship to his son is about to crash. When he picks his son up it gets worse and they are in crisis. The father cannot see a way out of this and puts the blame on the divorce. â€Å"My God, all his other fuckups were just preparation for this. This wasn’t p ossible.† (135-136). This means that he thinks it is impossible to build a great relationship to his son after this divorce and after all the other fuckups he made. He also gets more burdens on his shoulders on his way, which make the cop flow over in the end. We also get a picture for that: â€Å"His left arm was a bit tired (†¦)† (108), â€Å"Ignoring the quivering in his shoulder (†¦)† (131). The story has an open ending. They are in the middle of the river where the father gives up. The burdens become too big, and he is too weak to  keep up the fight for his son’s trust. Throughout the story the river is a symbol of the father’s and the son’s relationship to each other and it is a symbol of the father’s emotions. For example when the current gets stronger it is a symbol of the opposition the father meets through the trip. The narrator uses a lot of figurative language in the story, especially comparisons. â€Å"Mountains larded with snow like fat ty meat.† (4). Slouka does also use other types of figurative language for example: â€Å"The grass in the yard beaten flat by the rain.† (14). He gives the grass human qualities in the form of a movement. All this figurative language makes the story more alive and makes the readers want more. The narrator is showing us the story through the figurative language and through some dialogs in the story. When Slouka is showing us he allows the readers to feel and see the moment and that makes the story more interesting to read. The message of the story is that trust is very important almost a question about life and death. You should think about your actions before you make them, so you do not make several mistakes which you have to make up to again. Then the trust will get harder, even impossible, to obtain because you have made it impossible to trust you. And if people do not trust you; then what is the meaning of living life?

Digital Fortress Chapter 45

David Becker wandered aimlessly down Avenida del Cid and tried to collect his thoughts. Muted shadows played on the cobblestones beneath his feet. The vodka was still with him. Nothing about his life seemed in focus at the moment. His mind drifted back to Susan, wondering if she'd gotten his phone message yet. Up ahead, a Seville Transit Bus screeched to a halt in front of a bus stop. Becker looked up. The bus's doors cranked open, but no one disembarked. The diesel engine roared back to life, but just as the bus was pulling out, three teenagers appeared out of a bar up the street and ran after it, yelling and waving. The engines wound down again, and the kids hurried to catch up. Thirty yards behind them, Becker stared in utter incredulity. His vision was suddenly focused, but he knew what he was seeing was impossible. It was a one-in-a-million chance. I'm hallucinating. But as the bus doors opened, the kids crowded around to board. Becker saw it again. This time he was certain. Clearly illuminated in the haze of the corner streetlight, he'd seen her. The passengers climbed on, and the bus's engines revved up again. Becker suddenly found himself at a full sprint, the bizarre image fixed in his mind-black lipstick, wild eye shadow, and that hair†¦ spiked straight up in three distinctive spires. Red, white, and blue. As the bus started to move, Becker dashed up the street into awake of carbon monoxide. â€Å"Espera!† he called, running behind the bus. Becker's cordovan loafers skimmed the pavement. His usual squash agility was not with him, though; he felt off balance. His brain was having trouble keeping track of his feet. He cursed the bartender and his jet lag. The bus was one of Seville's older diesels, and fortunately for Becker, first gear was a long, arduous climb. Becker felt the gap closing. He knew he had to reach the bus before it downshifted. The twin tailpipes choked out a cloud of thick smoke as the driver prepared to drop the bus into second gear. Becker strained for more speed. As he surged even with the rear bumper, Becker moved right, racing up beside the bus. He could see the rear doors-and as on all Seville buses, it was propped wide open: cheap air-conditioning. Becker fixed his sights on the opening and ignored the burning sensation in his legs. The tires were beside him, shoulder high, humming at a higher and higher pitch every second. He surged toward the door, missing the handle and almost losing his balance. He pushed harder. Underneath the bus, the clutch clicked as the driver prepared to change gears. He's shifting! I won't make it! But as the engine cogs disengaged to align the larger gears, the bus let up ever so slightly. Becker lunged. The engine reengaged just as his fingertips curled around the door handle. Becker's shoulder almost ripped from its socket as the engine dug in, catapulting him up onto the landing. David Becker lay collapsed just inside the vehicle's doorway. The pavement raced by only inches away. He was now sober. His legs and shoulder ached. Wavering, he stood, steadied himself, and climbed into the darkened bus. In the crowd of silhouettes, only a few seats away, were the three distinctive spikes of hair. Red, white, and blue! I made it! Becker's mind filled with images of the ring, the waiting Learjet 60, and at the end of it all, Susan. As Becker came even with the girl's seat wondering what to say to her, the bus passed beneath a streetlight. The punk's face was momentarily illuminated. Becker stared in horror. The makeup on her face was smeared across a thick stubble. She was not a girl at all, but a young man. He wore a silver stud in his upper lip, a black leather jacket, and no shirt. â€Å"What the fuck do you want?† the hoarse voice asked. His accent was New York. With the disorientated nausea of a slow-motion free fall, Becker gazed at the busload of passengers staring back at him. They were all punks. At least half of them had red, white, and blue hair. â€Å"Sientate!† the driver yelled. Becker was too dazed to hear. â€Å"Sientate!† The driver screamed. â€Å"Sit down!† Becker turned vaguely to the angry face in the rearview mirror. But he had waited too long. Annoyed, the driver slammed down hard on the brakes. Becker felt his weight shift. He reached for a seat back but missed. For an instant, David Becker was airborne. Then he landed hard on the gritty floor. On Avenida del Cid, a figure stepped from the shadows. He adjusted his wire-rim glasses and peered after the departing bus. David Becker had escaped, but it would not be for long. Of all the buses in Seville, Mr. Becker had just boarded the infamous number 27. Bus 27 had only one destination.

Personality Description Of The Myers Briggs Test - 1094 Words

For the Myers-Briggs Test, there are limited of words for describing personality. I believe there should be more words for personality description because people are different. Anyways, some of the descriptions are accurate to my self-description personality paper. However, some are less like my personality. The personality that most accurate with my self-description is introvert. There is no surprise that introvert has the highest percentage in this personality test. In the first assignment, I described myself as shy, secretive, and quiet, which all of them fit into the introvert category. In addition, I prefer to be by myself rather than at a place where there are many people and noises. As mention in my previous assignments that I tend†¦show more content†¦I picked tolerance as one of my personality traits because I believe that because of my high tolerance level lead me to harmony, but I could be wrong. I expect the percentage for Feeling would be higher because it repre sents me more than Judging. I was quite shock when I saw the percentage on Judging because I expected that Feeling would have a higher percentage than Judging. In addition, the definition for Judging does not fit my self-description compare to Perceiving. When I look for the definitions for each characteristic, I find that Judging is less like my self-description because people who are judging maintain strict work schedules. This is nothing like me at all. I am flexible on my work schedules. However, I do agree that I am less flexible when I work because I am committing to that one job and it is hard for me to move to different job. 4. Review Articles Before reading David J. Pittenger’s article, I feel that the Myers-Briggs Type Indicator (MBTI) test is limited for describing personality. As Pittenger had stated in the article that the â€Å"†¦MBTI attempts to force the complexities of human personality into an artificial and limiting classification scheme† (Pittenger 1993). In fact, I agree with Pittenger that the MBTI tries to categorize people with different personality in a tight space, with only 16 types of personalities. From what I know, my friend and I have a different personality,