Jack T. is 22 years of age, unmarried, and unemployed. Growing up, he lived in a low-income neighborhood that had a high crime rate and…

Jack T. is 22 years of age, unmarried, and unemployed. Growing up, he lived in a low-income neighborhood that had a high crime rate and fell in with a group of adolescents who had histories of delinquency. He started smoking cigarettes and drinking alcohol at the age of 13 and soon began experimenting with marijuana and painkillers. His family life was unstable because his father was unemployed and an alcoholic who took out his anger on his wife and two children, including Jack.

While in his teens, Jack avoided spending time at home as much as possible, and his peer group experimented with drugs and alcohol. Jack has been convicted of theft. As part of his probation, Jack underwent evaluation for his substance abuse issues, which identified narcotics (specifically heroin) as his drug of choice. He completed detoxification, and is about to complete a 30-day inpatient treatment program.

Instructions

Describe an aftercare outpatient treatment plan for Jack that will address his ongoing need for treatment, relapse prevention efforts, and specifics of monitoring compliance. Be sure to address any risk factors for him using drugs again, suggestions for monitoring his progress, and programs that you think would be appropriate to aid his recovery.

Sample Answer
Multiculturalism: A Very Short Introduction Guides1orSubmit my paper for examination By Maahwish Mirza The rise of the English Defense League, assaults persuaded by a far-right belief system in Norway, and a questionable condemnation by Prime Minister David Cameron not long ago have kept discussions on multiculturalism alive and seething. In a post 9/11 world confronted with the results of globalization, Ali Rattansi investigates the Clash of Civilizations hypothesis and the idea of multiculturalism in current Europe. This is an intricate issue, and shortsighted wording or essentialist perspectives can change the multiculturalism banter into void, however possibly hurtful, talk. Multiculturalism is hard to characterize, on the grounds that ongoing political talk has offered opposing and confusing definitions. The recognizable proof of multiculturalism as a troublesome way of thinking that urges individuals to lead equal, separate lives is inaccurate, notwithstanding. Rattansi utilizes a few cases, including the Brixton and Bradford riots, normally maintained for instance of ethnic conflict, to show that multiculturalism is the cross section and blending of societies and not the making of different unmistakable microcosms inside one cosmopolitan state. What is expected to neutralize the probability of isolated networks is more multiculturalism, contends Rattansi, and he shows that the formation of ethnic or social centers inside Britain may have more to do with racial segregation during the hour of mechanical migration as opposed to just an enemy of joining slant with respect to minority networks. Multiculturalism is a quarrelsome subject and Rattansi addresses the key issues that ought to be bantered in any conversation of multiculturalism: definitions, ‘incorporation’, ‘network union’, personality, ‘equal lives’, having a place, and devotion. Head administrator David Cameron and German Chancellor Angela Merkel’s remarks broadcasting multiculturalism to be ‘dead’ can be perilous, deceiving, and excessively shortsighted in a discussion that has repercussions for network relations and can fuel against worker or hostile to minority slants and developments. Legislative approach can decide the idea of ‘network relations’ and a French-style refusal to recognize, acknowledge, and elevate multiculturalism can prompt the very isolation that is utilized to assault the possibility of multiculturalism. Adding to the multifaceted nature of the discussion are the issues of ‘incorporation’ and personality. Rattansi distinguishes this as a dubious idea, with endeavors by different government officials including Gordon Brown, Tony Blair, and David Cameron to express a dream of ‘Britishness’ for migrants or second-age workers to buy in to and along these lines illustrate ‘reconciliation’. Popular government, resilience, and equity are ‘basic beliefs’ that are as often as possible refered to as the foundations of a British lifestyle, yet as Rattansi calls attention to, these qualities are obscure, oversimplified, and not restrictive to Britain, and—particularly generally—have not generally gone about as the joining propensity of British life. To discuss such qualities as complete of and some way or another elite to Britain may energize a ‘them’ and ‘us’ standpoint, particularly when taking a gander at what Rattansi calls the ‘Muslim inquiry’. When taken a gander at through the limited crystal of essentialism, the topic of whether a compromise between ‘conflicting’ Islamic methods of reasoning and liberal fair qualities can ever happen emerges. Discussions inside multiculturalism can be saturated with essentialist terms with the impact of mimicking societies with tight observations and generalizations. The blending of societies isn’t unachievable and multiculturalism’s task isn’t to provide food for the presence of ‘equal lives’. Ideas of personality likewise confound issues and ethnic joining ‘tests’ are again extremely shortsighted to survey frames of mind. Genuine joining can’t mean passing Lord Tebbit’s notorious ‘Cricket Test’ or holding fast to David Blunkett’s conviction that English must be spoken in the home. The personality of second or third era foreigners can be multi-layered and multi-faceted, reflected by expressions of recognizable proof, for example, ‘English Asian’ that show the probability of new characters rising. Inquiries of incorporation can again be risky, disparaging, or hostile to ask, as though there is a size of steadfastness that minorities must place themselves on and might be viewed as denying quick recognizable proof as ‘English’ to specific residents. Rattansi’s book is principal to increasing a comprehension of the changes and challenges of the multiculturalism banter. It investigates in compact structure the idea of multiculturalism as a component of advancement. Rattansi infers that we are advancing from ‘multiculturalism’— however this doesn’t imply that multiculturalism has fundamentally fizzled—towards ‘interculturalism’, where a cross section of societies is the following normal advance. Administrative activity is important to conquering cultural discontinuity, however this must be as base up as it is top-down, and interculturalism, Rattansi contends, will uproot Huntingdon’s Clash of Civilisations hypothesis in an inexorably globalized world.>GET ANSWER Let’s block ads! (Why?)

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