Meaning in Life and Work among Counsellors: A Qualitative Exploration
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| Title: | Meaning in Life and Work among Counsellors: A Qualitative Exploration |
|---|---|
| Language: | English |
| Authors: | Russo-Netzer, Pninit, Sinai, Mirit, Zeevi, Meytal |
| Source: | British Journal of Guidance & Counselling. 2020 48(2):209-226. |
| Availability: | Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 18 |
| Publication Date: | 2020 |
| Document Type: | Journal Articles Reports - Research Tests/Questionnaires |
| Education Level: | Elementary Secondary Education |
| Descriptors: | Counselor Attitudes, Foreign Countries, Self Concept, Role Perception, Work Attitudes, Well Being, Job Satisfaction, School Counseling, School Counselors, Empathy, Interpersonal Competence, Caring, School Psychology, Trauma, Religious Factors, Social Support Groups, Cultural Pluralism, Elementary Secondary Education |
| Geographic Terms: | Israel |
| DOI: | 10.1080/03069885.2019.1625026 |
| ISSN: | 0306-9885 |
| Abstract: | Research has shown that meaning in life is beneficial to mental and physical health. Furthermore, having a sense of meaning in work has also been found to generate greater well-being and job satisfaction. However, the literature has paid scant attention to exploring the manner in which meaning in life is experienced among professional care providers such as therapists and counsellors. The purpose of this qualitative study was to provide an in-depth understanding of the experience of meaning in life among counsellors whose work is oriented towards the cultivation of well-being in educational settings. Three themes emerged from the analysis of 46 interviews with Israeli counsellors: (a) the development of meaning in life and work, (b) the sources of meaning in life; and (c) the sources of meaning in the counsellors' work. Implications for future research and practice regarding the experience of meaning are discussed. |
| Abstractor: | As Provided |
| Entry Date: | 2020 |
| Accession Number: | EJ1255031 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwEpcxGEuSl0Rjvc3_LtrpTLAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDKW-dTw-_HSU6vvYpAIBEICBm1IgZ7FTvCgoThaLJRzsLlUo-yQ79rQ9sFW11jKNzrClJSwIMfrLn2g0pmK1AVcLCcTC7hCJKSFP7JZpxwZEkh3nbtD9AWNHbWfe4NBTTCDtBuR6VC2wr9huZ5_RYDaNPRDcoLxtLj2PPz-xntZd4vaeXVh-2_R8p6OxNmDXsptfWsWYqe4GBzDOCIqQxE18IIay4YKFErOo8JUi Text: Availability: 1 Value: <anid>AN0143382337;bjg01apr.20;2020May26.01:44;v2.2.500</anid> <title id="AN0143382337-1">Meaning in life and work among counsellors: a qualitative exploration </title> <p>Research has shown that meaning in life is beneficial to mental and physical health. Furthermore, having a sense of meaning in work has also been found to generate greater well-being and job satisfaction. However, the literature has paid scant attention to exploring the manner in which meaning in life is experienced among professional care providers such as therapists and counsellors. The purpose of this qualitative study was to provide an in-depth understanding of the experience of meaning in life among counsellors whose work is oriented towards the cultivation of well-being in educational settings. Three themes emerged from the analysis of 46 interviews with Israeli counsellors: (a) the development of meaning in life and work, (b) the sources of meaning in life; and (c) the sources of meaning in the counsellors' work. Implications for future research and practice regarding the experience of meaning are discussed.</p> <p>Keywords: Meaning in life; Meaning in work; Qualitative research; Educational counselling; Multiculturalism</p> <p>The abstract and multifaceted nature of the construct of meaning in life poses a conceptual and empirical challenge (Hicks &amp; King, [<reflink idref="bib36" id="ref1">36</reflink>]; Martela &amp; Steger, [<reflink idref="bib58" id="ref2">58</reflink>]). However, all definitions converge on the notion that meaning in life involves motivational, cognitive, and emotional components (Steger, [<reflink idref="bib86" id="ref3">86</reflink>]) and that it essentially encompasses a sense of purpose, comprehension, and mattering (George &amp; Park, [<reflink idref="bib29" id="ref4">29</reflink>]; Martela &amp; Steger, [<reflink idref="bib58" id="ref5">58</reflink>]). Viktor Frankl ([<reflink idref="bib27" id="ref6">27</reflink>]), the first to introduce the importance of meaning in life to mental and physical health, asserted that the will to meaning distinguishes us as humans and stands in contrast to the idea that the primary motivator in a person's life is to experience pleasure and avoid pain. Ample evidence accumulated since then, mostly obtained from American samples, suggests the importance of meaning for human coping as well as thriving (e.g. Linley &amp; Joseph, [<reflink idref="bib56" id="ref7">56</reflink>]; Ryff &amp; Singer, [<reflink idref="bib80" id="ref8">80</reflink>]) and its correlation with general life satisfaction (Steger, [<reflink idref="bib85" id="ref9">85</reflink>]; Steger &amp; Kashdan, [<reflink idref="bib89" id="ref10">89</reflink>]), positive affect (King, Hicks, Krull, &amp; Gaiso, [<reflink idref="bib48" id="ref11">48</reflink>]; Hicks &amp; King, [<reflink idref="bib35" id="ref12">35</reflink>]), and optimal psychological functioning (Steger, [<reflink idref="bib86" id="ref13">86</reflink>]).</p> <p>Meaning in work, in turn, is considered a significant contributive source to the sense of meaning in life (Ebersole &amp; DePaola, [<reflink idref="bib22" id="ref14">22</reflink>]; Emmons, [<reflink idref="bib23" id="ref15">23</reflink>]). Studies, conducted in North America, have shown that meaning in work provides individuals with the opportunity for self-development and purpose (Dik, Byrne, &amp; Steger, [<reflink idref="bib15" id="ref16">15</reflink>]), less work-life conflict and better work adjustment (Bonebright, Clay, &amp; Ankenmann, [<reflink idref="bib9" id="ref17">9</reflink>]), and increased overall well-being (Arnold, Turner, Barling, Kelloway, &amp; McKee, [<reflink idref="bib3" id="ref18">3</reflink>]; Steger &amp; Dik, [<reflink idref="bib87" id="ref19">87</reflink>]). Meaning in work has two central elements: meaningful work (Carvalho, [<reflink idref="bib11" id="ref20">11</reflink>]), the tasks or activities forming a role or function; and a person's psychological sense of meaningfulness in work (Olivier &amp; Rothmann, [<reflink idref="bib66" id="ref21">66</reflink>]), the meaning ascribed to work through the affinity people perceive between their identity and their work (Pratt &amp; Ashforth, [<reflink idref="bib72" id="ref22">72</reflink>]). People feel their work is meaningful when it is significant and when it holds a positive meaning for them (Rosso, Dekas, &amp; Wrzesniewski, [<reflink idref="bib78" id="ref23">78</reflink>]), as well as a eudaimonic (growth- and purpose-oriented) rather than a hedonic (pleasure-oriented) meaning (Steger, Dik, &amp; Duffy, [<reflink idref="bib88" id="ref24">88</reflink>]), with a purpose greater than the extrinsic outcomes of the work itself (Arnold et al., [<reflink idref="bib3" id="ref25">3</reflink>]).</p> <p>However, despite the mounting evidence underscoring the importance of meaning in life and work to optimal functioning and well-being, we lack a more nuanced understanding of how these are shaped and experienced, especially among caregivers, such as therapists and counsellors, who concern themselves with issues of meaning and purpose as part of their personal experiences as well as in their professional work, which involves supporting others in shaping meaning and purpose. There is little research on the personal and professional meanings mental health caregivers ascribe to their lives and work. One of the few studies conducted in this field involved American (mostly White European-American) counselling and clinical psychologists and found that they perceived the meaning of their life in terms of love, help, or compassion for others. Intimate relationships, family, and friendships were dominant in their personal experience of meaning in life, whereas assisting others in living more satisfying lives was meaningful in their professional work (Kernes &amp; Kinnier, [<reflink idref="bib46" id="ref26">46</reflink>]). Hill et al.'s ([<reflink idref="bib38" id="ref27">38</reflink>], [<reflink idref="bib40" id="ref28">40</reflink>], [<reflink idref="bib39" id="ref29">39</reflink>]) work on experienced psychotherapists (Hill et al., [<reflink idref="bib40" id="ref30">40</reflink>]), doctoral students in counselling psychology (Hill et al., [<reflink idref="bib40" id="ref31">40</reflink>]), and undergraduate psychology students in the USA (Hill et al., [<reflink idref="bib38" id="ref32">38</reflink>]) found that the participants gained personal meaning in life from relationships, helping others, and personal growth. Experienced psychotherapists (Hill et al., [<reflink idref="bib39" id="ref33">39</reflink>]) saw their professional experience as feeling rewarded, alive, gratified, satisfied, and fulfilled. Studies of personal and professional meaning in educational counsellors' lives are even rarer despite the demanding nature of their role. Indeed, educational counselling is a unique and specialised profession that differs from other helping professions such as clinical mental health counsellors (e.g. Colbert, Vernon-Jones, &amp; Pransky, [<reflink idref="bib13" id="ref34">13</reflink>]; Dollarhide &amp; Miller, [<reflink idref="bib18" id="ref35">18</reflink>]; Sink &amp; Yilik-Dower, [<reflink idref="bib82" id="ref36">82</reflink>]; Sue &amp; Sue, [<reflink idref="bib93" id="ref37">93</reflink>]).</p> <p>Within the field of counselling, based on studies conducted in the US, educational counsellors are faced with unique challenges such as dealing with existential and identity issues in crucial life stages, providing mental health services, promoting wellness for students, teachers, parents and the community (e.g. Raines, [<reflink idref="bib73" id="ref38">73</reflink>]; Repie, [<reflink idref="bib76" id="ref39">76</reflink>]; Ringeisen, Henderson, &amp; Hoagwood, [<reflink idref="bib77" id="ref40">77</reflink>]), and risking adverse effects on their own emotional and physical well-being and burnout (McCarthy, Kerne, Calfa, Lambert, &amp; Guzman, [<reflink idref="bib61" id="ref41">61</reflink>]). Given these unique challenges and setting coupled with the limited scholarly attention to educational counsellors' meaning in life and/or work, exploring the manner in which meaning in life and work is experienced and perceived by professional educational counsellors whose main responsibility is promoting the well-being of and instilling a sense of meaning and purpose in various clients (i.e. students, teachers, community), may contribute to the body of existing knowledge derived from other types of counsellors.</p> <p>More specifically, the present study, utilising a bottom-up qualitative approach, explores how meaning in life and work is experienced and perceived by professional educational counsellors whose main responsibility is promoting the well-being of and instilling a sense of meaning and purpose in various clients (i.e. students, teachers, community). Educational counsellors' roles and duties consist of vocational guidance, assessment, academic placement, and the provision of personal and social counselling services. In addition, their role involves promoting students' holistic development, the design and implementation of intervention programmes, the facilitation of professional development among teachers, coordination, and organisational work meant for advancing processes in the educational system (e.g. Lambie &amp; Williamson, [<reflink idref="bib52" id="ref42">52</reflink>]). In line with this and more specifically with respect to the present study, Israeli educational counsellors must have expertise in educational organisations as well as in psychological theories and must be able to address the needs of children and youths as well as adults in the school system and community (Erhard &amp; Harel, [<reflink idref="bib24" id="ref43">24</reflink>]).</p> <p>This study has built and expanded upon previous studies conducted by Hill et al. ([<reflink idref="bib38" id="ref44">38</reflink>], [<reflink idref="bib40" id="ref45">40</reflink>], [<reflink idref="bib39" id="ref46">39</reflink>]) on professional and personal meaning among caregivers which underscored the unique contribution of the qualitative approach to the in-depth exploration of meaning in life. More specifically, we explored these questions among educational counsellors with a view to complementing these previous studies and to developing an understanding that can be applied other professions and settings.</p> <p>As noted by Hill et al. ([<reflink idref="bib39" id="ref47">39</reflink>]), such a "bottom-up" approach may complement the "top-down" understanding gained from self-report measures and allow participants to reflect on and express their own perceptions and experiences. The primary objective of a qualitative design is to understand how individuals ascribe meaning to or interpret a given phenomenon (e.g. Hodge, [<reflink idref="bib42" id="ref48">42</reflink>]; Merriam, [<reflink idref="bib62" id="ref49">62</reflink>]). We specifically chose the phenomenological qualitative research method because it focuses on exploring the meaning of phenomena in human experience (Giorgi, [<reflink idref="bib32" id="ref50">32</reflink>]) from the perspectives of the individuals themselves (Maykut &amp; Morehouse, [<reflink idref="bib60" id="ref51">60</reflink>]).</p> <hd id="AN0143382337-2">Method</hd> <p></p> <hd id="AN0143382337-3">Participants</hd> <p>The participants comprised 46 professional counsellors: 8 men and 38 women, 30-to-64 years of age (<emph>M</emph> = 45.30, <emph>SD</emph> = 9.29). They all had at least a Master's degree and worked as counsellors in educational settings as follows: 18 in elementary schools, 9 in middle schools, 17 in high schools, and 2 in kindergartens. Thirty-one participants were Jews, 12 were Muslim, 1 was Christian, and 2 were Druze. The participants' experience in counselling work ranged from 2 to 35 years (<emph>M</emph> = 12.7; <emph>SD</emph> = 8.3).</p> <hd id="AN0143382337-4">Data collection</hd> <p>The research data was gathered through semi-structured, in-depth, face-to-face interviews lasting from one to one-and-a-half hours and conducted with the approval of an IRB ethics committee. The interviews were conducted by M.A. students at a major Israeli university and a college in northern Israel as part of their professional training. The interviewers who volunteered to participate in the study completed an intensive four-month training programme delivered by the first two authors who are professionals in qualitative methodology as well as researchers in the field of meaning in life. As novice researchers, the student interviewers read and discussed several articles that investigated the meaning of life among therapy professionals (e.g. Hill et al., [<reflink idref="bib38" id="ref52">38</reflink>], [<reflink idref="bib40" id="ref53">40</reflink>]), trained in the preparation and conduct of the semi-structured interviews to be used (Spradley, [<reflink idref="bib83" id="ref54">83</reflink>]), and were asked to conduct an hour-long mock interview in class through role play, as well as a pilot interview on a subject that interested them and on which they received feedback. These exercises reinforced their prior learning and offered further interviewing experience. We also taught them some interviewing competencies such as being empathic to the participants, balancing the provision of support to the participants with the need to acquire information, maintaining their sense of curiosity and not being judgmental toward the participants (see Hill, [<reflink idref="bib37" id="ref55">37</reflink>]). In order to maintain quality control and rigorous analysis and interpretations, the researchers and students engaged in a continuous process of critical discussion pertaining to the collected data on a weekly basis, including both dilemmas involved in the data collection process, as well as feedback and insights arising from their independent readings of the data (Stiles, [<reflink idref="bib90" id="ref56">90</reflink>]). Each student was responsible for locating and interviewing one individual (see criteria below) in either Hebrew or Arabic according to the participant's and interviewer's native language.</p> <p>Participation in the study was limited to those with a graduate degree (M.A.) in counselling and a counselling licence. The interview questions were developed for the present study and based, among other things, on the existing literature on meaning in life as well as on interview protocols employed by Hill et al. ([<reflink idref="bib38" id="ref57">38</reflink>]). The interview was made up of three sets of questions, each containing several specific open-ended questions (see Appendix 1 for the interview protocol). Participants met with interviewers in a comfortable location of their own choosing, signed an informed consent form following a detailed explanation of the research and their rights as participants, and were assured of the confidentiality of research data. An in-depth semi-structured interview combines structure with flexibility (Legard, Keegan, &amp; Ward, [<reflink idref="bib54" id="ref58">54</reflink>]). Thus, each interview began with a general, open-ended question that allowed participants to describe their personal and subjective experience as freely as possible in their own words. The protocol functions as a guideline for questions and topics that are important and which should be covered in each interview (Patton, [<reflink idref="bib70" id="ref59">70</reflink>]), providing focus without imposing a specific sequence of questions in order to respect the interviewees' sequencing of their accounts. Throughout the interview, and whenever necessary, the interviewers were trained to ask the participants open probing questions in order to encourage them to elaborate, clarify meanings, reveal unexplored points or provide further details and examples such as to achieve in-depth understanding of their experiences. Verbatim transcripts from the interview audiotapes were translated and back-translated to English by the authors and by native speakers of both Hebrew and Arabic. Furthermore, all names presented in the findings section are pseudonyms in order to protect the participants' privacy.</p> <hd id="AN0143382337-5">Data analysis</hd> <p>The research team (other than the student interviewers) included the first two authors as the principal researchers (with a Ph.D. in counselling and experience in the employment of qualitative research methods) and the third author (who was the research assistant with an M.A. in psychology); all three of us are white, female, secular and Israeli by nationality. We were interested in the topic of meaning in life, which helped us to be sensitive to the varied nuances of the experience of meaning in life across different contexts and cultures and enhanced the quality of analysis but simultaneously rendered us vulnerable to attributing overly positive processes to the participants' interview descriptions. We were aware of this potential bias and strove to minimise these risks, employing a process of recurring discussions involving in-depth clarifications, going back to the texts to verify insights and then reconvening, thus enhancing the credibility of the qualitative examination and ensuring that interpretations and findings were grounded in direct and rich excerpts from the interviews, providing a thick description of the phenomenon in the participants' own words (Lincoln &amp; Guba, [<reflink idref="bib55" id="ref60">55</reflink>]; Stiles, [<reflink idref="bib90" id="ref61">90</reflink>]). The process of data analysis unfolded in stages, following a constant comparative methodology (Lincoln &amp; Guba, [<reflink idref="bib55" id="ref62">55</reflink>]; Strauss &amp; Corbin, [<reflink idref="bib92" id="ref63">92</reflink>]). The research team first read the interview transcripts independently several times to gain an overall impression of the participants' accounts and a sense of immersion. We then met to discuss the emerging subthemes to make observations concerning the general patterns being expressed, with each of us identifying "meaning units" – significant parts of the participants' accounts that provided an understanding of the study question (Giorgi, [<reflink idref="bib31" id="ref64">31</reflink>]) – through a process of "open coding" (Strauss &amp; Corbin, [<reflink idref="bib91" id="ref65">91</reflink>]) that led to the establishment of an initial list of codes. Next, we had repeated discussions about these initial codes and reread the interviews to search for interrelations, similarities, and dissimilarities across cases, conceptually clustering and breaking down subthemes and themes. The process was repeated as necessary until the list of subthemes became sufficiently refined. The process of data analysis was spiral and iterative and involved both within-case analyses of each account as a stand-alone entity as well as cross-case comparisons meant for identifying common experiences (Strauss &amp; Corbin, [<reflink idref="bib91" id="ref66">91</reflink>]) synergistically (Ayres, Kavanaugh, &amp; Knafl, [<reflink idref="bib5" id="ref67">5</reflink>]). The process resulted in the solidification and conceptualisation of higher-order subthemes and the relations between concepts (e.g. Strauss &amp; Corbin, [<reflink idref="bib92" id="ref68">92</reflink>]). In line with Hill ([<reflink idref="bib37" id="ref69">37</reflink>])'s criterion, categories were considered "General" if they applied to 32–46 cases, "Typical" if there applied to 20–31 cases, and "Variant" if they applied to 1–19 cases. Categories applying to only one case were not included.</p> <hd id="AN0143382337-6">Trustworthiness of the study</hd> <p>We used the guidelines offered by Lincoln and Guba ([<reflink idref="bib55" id="ref70">55</reflink>]) for establishing the trustworthiness of qualitative research: transferability, dependability, credibility and confirmability. We utilised thick descriptions of the phenomenon of meaning of life by way of interview excerpts and detailed documentations of reflections and interpretations, maintained a continuous process of critically discussing and interpreting the data, analysed the interviews independently, met to discuss and resolve differences, reviewed the research team's analyses and offered new subthemes to allow the interpretations to be triangulated (Creswell &amp; Miller, [<reflink idref="bib14" id="ref71">14</reflink>]).</p> <hd id="AN0143382337-7">Findings</hd> <p>Three themes emerged: (<reflink idref="bib1" id="ref72">1</reflink>) the development of meaning in life and work, including (a) positive experiences, (b) negative experiences, and (c) significant figures; (<reflink idref="bib2" id="ref73">2</reflink>) the sources of meaning in life, which comprised sources (a) within the self, (b) beyond the personal self, (c) self-transcendence; and (<reflink idref="bib3" id="ref74">3</reflink>) the sources of meaning in counsellors' work as to (a) internal emotional orientation toward providing support to various populations, (b) promoting social change and values, and (c) external motivation toward getting validated by others as a meaningful figure in the work setting.</p> <hd id="AN0143382337-8">1. The Development of Meaning</hd> <p></p> <hd id="AN0143382337-9">(a) Positive Experiences</hd> <p>More than half of the participants (see Table 1) reported positive experiences that shaped their sense of meaning in life, mostly involving an enhanced sense of self and offering or finding support in hours of need.</p> <hd id="AN0143382337-10">Positive experiences which contributed to a strengthened sense of self</hd> <p>Some of the educational counsellors described positive experiences that gave rise to an a strengthened sense of self, manifested in internal motivation for personal growth, greater self-alignment and the cultivation of optimistic worldview. These, in turn, led to the development of a sense of meaning and allowed them to gain competencies for assisting students, teachers and parents in their role as educational counsellors. For example:</p> <p>I've learned that success in life is an ongoing journey with consistent activity aimed toward attaining a pre-defined goal. The goal is not worth much if a person isn't heading towards it with a sense of determination, if someone isn't making an effort, practicing, developing their skills, moving constantly forward towards it during difficult times as well as during times when all is going smoothly, when the sun shines and when the rain is pouring. All my experiences of success in life only strengthened my persistence and my sense of mission and purpose that I can help others. [Anwar, 52, Muslim woman, High school counsellor]</p> <p>I truly am a person full of hope, and I certainly believe that we can bring about changes ... perhaps not in everyone ... but at least in one person. That's how I was brought up. I can remember a lot of positive stories from my childhood which built up my strenghts. [Nitzan, 30, Jewish woman, Elementary school counsellor]</p> <p>For some of the educational counsellors, positive experiences also constituted a solid foundation for building a sense of security, independence and self-reliance that contributed to their sense of meaning and purpose in life. For example, one of the counsellors reported growing up in a family that allowed her to find her own way in life:</p> <p>I've had a very happy childhood ... my family was very supportive and warm, but at the same time allowed each of us the freedom and independence to make our own decisions ... a family that gave me a safe space in which to explore, ask questions and learn about the world .... an empowering experience which gave me something to build my sense of meaning growing up. [Shani, 35, Jewish woman, Elementry school counsellor]</p> <p>Another participant recounted a sense of inner confidence shaped when her homeroom teacher supported her as a young Muslim teenager in expressing her unique voice:</p> <p>My homeroom teacher in the eleventh grade was incredible ... even if I told her things that could not be said at that time in my culture she would give me the feeling that it was very important that I kept my own personality and express my own voice ... That gave me the confidence to say the things I believed in without being afraid, a confidence to be who I am and a sense of meaning in life I have maintained to this very day. [Jasmeen, 32, Muslim woman High school counsellor]</p> <hd id="AN0143382337-11">Positive experiences which contributed to the development of social skills</hd> <p>Some participants described significant experiences in their lives, which they defined as positive, as ones that shaped their social skills which are pivotal for their career as educational counsellors. These experiences revolved around the childhood environments and social communities in which the counsellors grew up and contributed to the consolidation of their sense of meaning, for example:</p> <p>I know how to work together and cooperate with other people in the school. I developed these abilities when I was a youth leader in the Scouts. I worked together with other youth leaders and had a lot of influence over the scouts in my group. That certainly infuses a sense of meaning and confidence that you can contribute to others' well-being and growth. [Efi,31, Jewish woman. Elementary school counsellor]</p> <p>Amal, a Muslim counsellor expressed a positive expereince of helping a friend in her childhood, that developed her sense of empathy:</p> <p>When I was 11 years old, there was a girl in my class who felt very lonley ... Other children did not want to play with her. I felt empathy for her and invited her to my family ... she was very happy and for many years she told me how much she appreciated me for being with her ... and that's where my wish to help others came from. You realise that there's meaning to your actions. [Amal, a 36, Christian woman, Elementary school]</p> <hd id="AN0143382337-12">(b) Negative experiences</hd> <p>Participants also described personal negative experiences as sources for the development of meaning in their lives. Such experiences, although painful, brought a sense of perspective and insight, allowing for more sensitivity, empathy and vulnerability which appear to contribute to the counselling practice by providing a caring, accepting and holding. Environment.</p> <hd id="AN0143382337-13">Negative experiences which uncovered personal strengths</hd> <p>Negative experiences, such as living in poverty or confronting difficult life events gave some participants a sense of meaning, and promoted their ability to understand and even identify with students who had to confront hardship and crisis situations.</p> <p>Being there for others gives me a sense of meaning in my life ... as life is tough ... I had to cope with a lot of hardship, but the difficulties made me stronger ... I know what hard life means for others ... so I feel a lot of empathy and caring for students that have to cope with life difficulties. [Renana, 45 Jewish woman, Middle-school counsellor]</p> <p>One educational counsellor described growing up in a lower-class socioeconomic environment with little support and few material resources as an influence on her sense of efficacy and meaning:</p> <p>I grew up in [a city associated with poverty and crime] ... today I say it with pride: I came from this place [city name] and I achieved what I achieved all by myself ... my parents did not support me; I decided for myself that I was going to study and ... cleaned houses to support myself ... I realised that I could ... stand on my own two feet without support and without needing anyone to encourage me. [Lotan, 42, Jewish woman, High school counsellor]</p> <hd id="AN0143382337-14">Negative experiences which contributed to caring motivations for others</hd> <p>Negative feelings that some of the educational counsellors remembered from their school experiences contributed to their sensitivity and their wish to heal students in similar distress situations.</p> <p>I had learning disabilities as a child and was very lonely. The other children were quite mean to me. Because of this, as a school counsellor I want to help children with learning disabilities. I want them to have better childhood and not suffer like me. That gives me a sense of meaning. [Fatma, 54, Muslim woman, Middle school counsellor]</p> <p>I feel that I grew [as a person] even though there was no one really close to me who believed in me in my school ... I feel that this shaped my sense of purpose, my decision to try and care for others. [Shira, 30, Jewish woman, Elementry school counsellor]</p> <hd id="AN0143382337-15">Negative experiences which contributed to changed life priorities</hd> <p>Other educational counsellors described traumatic life events and experiences as shaping their sense of meaning in life. One counsellor reported a crisis she experienced which changed her priorities:</p> <p>My son was injured very badly a few years ago ... he still has not returned to full function ... and it shaped my life in the sense of what's really important. I used to be occupied with working on issues that were not that really important, but urgent ... Today, I must say that I choose not to do so! Other things, more meaningful things, occupy my time. I feel I contribute more meaningfully. [Tamar, 57, Jewish woman, Middle school counsellor]</p> <hd id="AN0143382337-16">Negative experiences which contributed to the development of religious / spiritual worldview</hd> <p>For some educational participants, mainly Muslims, negative and painful events triggered and developed spiritual and religious beliefs, that led them to gain insights and new perspectives on life.</p> <p>My parents got divorced when I was a child, which was a traumatic experience for me. It was very difficult as divorce was not an accepted part of our culture. This led me to choose religion as a way of life and it strengthen my coping abilities and my sense of meaning and direction. [Nawall, 55, Muslim woman, Elementary school counsellor]</p> <p>My faith is very important to me. I pray to God asking that I will succeed in everything I do. Every time I come across a difficulty ... and I had a lot of difficulties in my life– I pray. My spiritual belief in God helped me when I was very sick. My faith gave me hope, a sense of purpose. [Alla, 51, Muslim woman, Middle school counsellor]</p> <hd id="AN0143382337-17">(c) Significant figures</hd> <p>Thirty-three educational counsellors also recounted being influenced by a variety of significant figures that contributed to their sense of meaning in their lives, including their parents.</p> <p>My mother was a social worker. The spirit of contribution and care for others was always present at home. [Samar, 33, Muslim woman, High school counsellor]</p> <p>I come from a working family, not in the careerist sense but in the sense of 'working ants'. People who work hard ... who believe in their work. My father was agriculturist, and work was not his 'career', but his life ... work that involves a lot of commitment and attachment and love. And my mother is the same, she worked with all of her being, and no one called them careerists, just as I don't call myself a careerist. I call myself a person who finds her work very meaningful ... they were very important figures in the way in which I define what I do, ... I'm a 'working ant'. [Anat, 43, Jewish woman, Elementry school counsellor]</p> <p>The counsellors also mentioned significant figures from professional contexts and settings. Some described the meaningful contributions of their own educational counsellors:</p> <p>When I was a teenage girl and my parents got divorced, there was a counsellor in my high school that helped me a lot ... [Ronit, 49, Jewish woman, Middle school counsellor]</p> <p>The counsellor at the school I attended was a role model for me. The society I grew up in [Arab society], was in great need of individual and group therapy ... and she filled these needs. She made me realise that I was an inseparable part of the society I lived in, and to learn about the meaning of contributing to the community. [Samir, 41, Muslim man High school counsellor]</p> <hd id="AN0143382337-18">2. Sources of meaning in life</hd> <p></p> <hd id="AN0143382337-19">(a) Within the self</hd> <p>Half of the educational counsellors derived meaning from self-oriented growth and development in their striving toward developing themselves and fulfilling their personal and professional potential. Curiosity and love of learning were expressed as granting a sense of meaning.</p> <p>I feel that it is this a learning experience that gives me pleasure, satisfaction, interest, curiosity, and most of all, meaning ... it allows me to not only feel good, but also to accept frustration and difficulties in a more proportional and healthy manner. [Michal, 46, Jewish woman, High school counsellor]</p> <p>Other participants described the insights gained from self-introspection and reflection.</p> <p>The years have provided me with a kind of insight that allowed me to learn from myself and from how I coped with all the types of situations ... in my life, whether failures or frustrations ... That makes your existence meaningful. [Amit, 55, Jewish woman. A counsellor in a kindergarten]</p> <p>Meaning was also expressed in terms of self-fulfilment and realising their capabilities:</p> <p>Knowing who I am imbues me with meaning, with a sense that I can conduct myself in this world with strength, power, authenticity, sincerity, human warmth ... all these and other qualities I possess are what make me feel fulfilled. [Rachel, 64, Jewish woman, Middle school counsellor]</p> <hd id="AN0143382337-20">(b) Beyond the personal self</hd> <p>Contributing to the development of others, especially those in the participants' inner or intimate circles, was a common theme and a main source of meaning for them. Muslim interviewees in particular recounted meaning derived from raising their children to be better human beings and respected in their communities:</p> <p>My goals are first and foremost to ensure that my children grow as human beings; that comes before everything else– school, studies, everything ... teaching them how to behave is my most meaningful goal. [Salam, 49, Muslim woman, Elementry school]</p> <p>In raising my children, I do not care about their diplomas or... profession; what matters most to me is that they will be respectful people in our society ... Taking care of my close family is my main goal in life. [Alla, 51, Muslim woman, Middle school counsellor]</p> <p>Another aspect of contributing to others was volunteering in the broader community.</p> <p>The joy and happiness expressed by others strengthen my motivation to ... give and volunteer in the community, and this shapes my sense of meaning. The honour and the respect I receive from helping others empower me ... imbue me with satisfaction and serenity that direct me toward further meaningful involvements. [Amany, 63, Muslim woman, High school counsellor]</p> <hd id="AN0143382337-21">(c) Self-transcendence</hd> <p>Self-transcendence was also articulated in terms of spirituality and religiosity.</p> <p>My religion is very important for me; understanding Islam correctly and employing religious values at every level of my life ... I feel I was chosen to be in this place, so I try to be a messenger of the values ... in our religion ... to use these values ... how religion encourages us to behave towards each other. [Nawall, 55, Muslim woman, Elementary school counsellor]</p> <p>To me, meaning [<emph>Mashma'ut</emph> in Hebrew] comes from the word 'hearing' [<emph>Shmia]</emph>, both ... from the same stem. The more spiritual you are, the more you hear what the Torah and God is telling you, and the more you can experience meaning ... You act according to what you believe is true and valuable, and that reflects deep values. This connection is what gives meaning to my actions and guides the way ... I live my life, [and] the way I interact with people, my job, my partner, everything. [Sara, 52, Jewish woman, a counsellor in a kindergarten]</p> <p>The transcendent was viewed here as providing a sense of meaning rooted in a sense of significance, continuity and belonging to broader circles beyond the individual self:</p> <p>My view of meaning is related to the beyond, to yearning ... [to that] which makes life more valuable; you feel that you live for something greater than yourself. ... I feel that my life is worth living, that it is full when it is extended beyond my personal self to broader circles, to belonging to a nation, to the Jewish people, to past generations; that I have spiritual, religious connections. I can't disconnect from that because I need these roots, the feeling that I am a part of something. A continuation of the generations ... [Amos, 38, Jewish man, High school counsellor]</p> <hd id="AN0143382337-22">3. Sources for meaning in the counsellors' work</hd> <p>The participants also referred specifically to their work as granting a sense of meaning which was reflected through their orientations toward their practice and their goals. These orientations were described as guiding counsellors' focus in their work, and included three such sources: (a) providing emotional support to various populations, (b) promoting social change and values, and (c) an external focus toward being acknowledged as a meaningful figure in their work setting.</p> <hd id="AN0143382337-23">(a) Providing emotional support</hd> <p>More than half of the participants asserted that providing emotional support to various populations provided them with a sense of meaning in work:</p> <p>It is essentially my capability to understand how people feel, to understand their feelings, to treat them with empathy, and to try to help them at these points [in life] that gives me meaning in my work. [Rotem, 36, Jewish woman, Middle school counsellor]</p> <p>I gain meaning from feeling that I fulfill my talents, such as empathy, containment, acceptance. I feel satisfied when I feel I can turn a person's world around, when I see students whose situation has improved, it strengthens my own sense of meaning and self confidence in my professional work as counsellor. [Adi, 48, Jewish woman, High school counsellor]</p> <p>One participant stressed the importance of helping students to get stronger and more resilient:</p> <p>My sense of meaning in work is connected to my ability to help students feel better. Helping them to find their place in society, giving them better tools to solve problems, how to cope with pressures and how to acquire optimal resilience skills in life. [Michal, 46, Jewish woman, High school counsellor]</p> <p>Participants also gained meaning from providing emotional support to teachers and parents:</p> <p>My goal is to provide a 'safe base' for teachers too. They may come into the room with questions and leave with questions because I may not be able to help solve certain things, but I will still be able to give them a place where they can get [emotional] support, talk about their difficulties or frustrations ... [Leah, 59, Jewish woman, High school counsellor]</p> <hd id="AN0143382337-24">(b) Promoting social change and values</hd> <p>Three quarters of the participants, mostly Muslims, expressed their aspiration toward expanding their range of influence and effecting cultural and social change beyond the formal requirements of their professional work and reflecting the values they hold meaningful, such as promoting open discourse on traditional cultural taboos and cultivating equality and tolerance in society.</p> <p>My ultimate goal is to move [Arab] society toward a better place in all fields, values and social interactions ... I want to develop sex education programs ... adapted to Arab culture, which is a more traditional culture and one that is less open to discourses on sexuality. This intention fills me with meaning and motivation. [Samar, 33, Muslim man, High school counsellor]</p> <p>Other examples of influencing social change referred to the power of education to offer equal opportunities and social mobility to various populations:</p> <p>I chose the counselling profession with the understanding and the belief that many things can be fixed in our [Druze] society through education and that this would lead [us] to social justice ... I believe that counselling makes it is possible to make these changes from a moral perspective based on humane values. [Farida, 41, Druze woman, High school counsellor]</p> <p>It is important for me to be in a senior position in the community so that I can help others move ahead at all levels of society [and] in all areas. [Amany, 63, Muslim woman, High school counsellor]</p> <p>Another Muslim counsellor stressed his strong belief in effecting social change in broader circles through breaking cycles of poverty and providing hope to at-risk students:</p> <p>I gain meaning and satisfaction from changing my community and helping individuals in my school. My dream is not to be a wealthy man, but to try and help and rescue as many students that I can ... [to] emerge from the cycle of poverty and risk ... and so that we can build a better future for them and for our society. [Abdallah, 45, Muslim man, High school counsellor]</p> <p>As evident from the interview excerpts, and particularly among Muslim participants, the values aspect of meaning in work appears to represent the significance of attitudes advocating educational equity and opportunities for all students, promoting tolerance, and empowering social and academic mobility for marginalised groups. Such common emphasis on values and accountability seems to suggest the significance of calling and purpose to counsellors' professional choice and work.</p> <hd id="AN0143382337-25">(c) External Orientation</hd> <p>Some of the participants also voiced a more externally oriented need for gaining appreciation and validation from others:</p> <p>It is important for me that others appreciate and see all that I give of myself and the efforts that I make ... I want to feel safe so that I can voice my authentic perceptions and values. [Nitzan, 30, Jewish woman, Elementry school counsellor]</p> <p>Some people find it hard to give feedback and put in a good word, and then you don't really know where you are. ... I want to be significant to others in work ... A little feedback ... makes you feel you have meaning in your work. [Rinat, 32, Jewish woman, Middle school counsellor]</p> <p>The importance of external validation and social recognition to the counsellors' sense of meaning in work through the experience of psychological safety and a "safe place":</p> <p>I need a safe environment for myself in order to feel that I can cope with the problems of the young children and their parents ... it means that I have to get support from my inspector and my colleagues. [Chen, 36, Jewish, a counsellor in a kindergarten]</p> <hd id="AN0143382337-26">Discussion</hd> <p>The present study sheds light on educational counsellors' experiences of meaning in life and work. More specifically, the findings point out that among educational counsellors, responsible for the well-being of individuals and the school system, meaning in life and work was shaped through positive and negative experiences, as well as significant figures. The counsellors also reflected on three sources from which they derive meaning in life, encompassing circles of "within the self", "beyond the personal self" and "self-transcendence". Finally, they discussed three main sources of meaning in work that guide their orientations as counsellors: internal focus in providing support, promoting social change and values; and external motivation toward validation by others. Taken together, these provide an in-depth and holistic understanding of the manner in which meaning is experienced and plays out among counsellors working in various educational settings.</p> <hd id="AN0143382337-27">Early experiences as groundwork for the development of meaning in life</hd> <p>The participant educational counsellors referred to a supportive environment or to the lack thereof as a significant resource in shaping their sense of meaning in life. This is consistent with previous findings that show that negative experiences and life events may bring about changes in individual beliefs or values (King, [<reflink idref="bib47" id="ref75">47</reflink>]). In the present study, such personal experiences could affect the overall perceptual meaning they ascribe to their life, self and profession (e.g. Park, [<reflink idref="bib68" id="ref76">68</reflink>], [<reflink idref="bib69" id="ref77">69</reflink>]) and in turn shape, construct or reconstruct one's meaning and life course, as indicated in the extensive literature on post-traumatic growth (PTG; Tedeschi &amp; Calhoun, [<reflink idref="bib94" id="ref78">94</reflink>], [<reflink idref="bib95" id="ref79">95</reflink>]) and resilience (e.g. Masten, [<reflink idref="bib59" id="ref80">59</reflink>]). Crises and traumas were found to shape therapists' life and work, as well as their sensitivity to others (Gerson, [<reflink idref="bib30" id="ref81">30</reflink>]). Hill et al. ([<reflink idref="bib38" id="ref82">38</reflink>]) found that undergraduate psychology students' life events and negative experiences contributed to re-evaluation of their assumptions of meaning in life. Such a background may motivate counsellors in their provision of support to others based on their own experiences.</p> <p>The findings of the present study also indicate that positive life experiences, as well as influential figures, both within people's inner circles as well as within educational/therapeutic settings, may serve as supportive anchors to the construction of meaning in counsellors' lives. It can be thus suggested that the essence of participants' early life experiences, whether positive or negative, served two complementary functions: that of a motivator that "pushed" them to search for corrective experiences and compensation through supporting others (negative experiences), and that of a motivator that "pulled" or drew them toward a replication of the support they received through helping others (positive experiences).</p> <hd id="AN0143382337-28">Roles and functions of meaning in life and work</hd> <p>The current study reveals two main sources that are pivotal to the development of a sense of meaning in counsellors' lives. The first focuses on the "self" and is reflected in the participants' endeavours toward developing themselves and fulfilling both their personal and professional potentials. Many of the participants gained their sense of meaning in life by developing their skills, by using introspection and reflection to further explore and become more deeply acquainted with who they were, and to discover how they can employ these insights in practice. These findings align with previous findings pertaining to the role of self-learning and the acquisition of knowledge about the "self" and the world in the construction of a sense of meaning in life and motivation (Weinstein, Ryan, &amp; Deci, [<reflink idref="bib96" id="ref83">96</reflink>]; Wong, [<reflink idref="bib97" id="ref84">97</reflink>]).</p> <p>The findings also suggest the centrality of the second source, that of "beyond the self", in the participants' sense of meaning in life. Social relationships with others, especially with family and friends, have been found to be significant in constructing and supporting the development of a sense of meaning in life (Newman, Nezlek, &amp; Thrash, [<reflink idref="bib63" id="ref85">63</reflink>]; O'Donnell et al., [<reflink idref="bib65" id="ref86">65</reflink>]). Interestingly, the participants here not only attached a great degree of importance to relationships with others as an essential component in their construction of meaning, but also focused their relationships around their desire to contribute to the well-being and positive development of others in both their inner circles as well as in the broader community. In more intimate circles, the participants' meaning in life was driven by their desire to allow their family members to develop their abilities and to be successful. Indeeed, previous findings suggest that the most frequently reported source of meaning among individuals, regardless of age, gender, culture and level of education, was close relationships (Grouden &amp; Jose, [<reflink idref="bib34" id="ref87">34</reflink>]; Lambert et al., [<reflink idref="bib50" id="ref88">50</reflink>]; O'Donnell et al., [<reflink idref="bib65" id="ref89">65</reflink>]). In broader circles, the self-transcendence source was also articulated here as volunteering in the community and promoting justice (Omoto, Snyder, &amp; Martino, [<reflink idref="bib67" id="ref90">67</reflink>]; Shye, [<reflink idref="bib81" id="ref91">81</reflink>]), as well as in terms of spirituality and religiosity (Hill et al., [<reflink idref="bib38" id="ref92">38</reflink>]; Newton &amp; McIntosh, [<reflink idref="bib64" id="ref93">64</reflink>]; Reed, [<reflink idref="bib75" id="ref94">75</reflink>]; Wong, [<reflink idref="bib98" id="ref95">98</reflink>]).</p> <p>The current findings further support the literature on the important role of work in life in general and as a source of meaning in particular (Allan, Duffy, &amp; Douglass, [<reflink idref="bib2" id="ref96">2</reflink>]; Dik, Steger, Fitch-Martin, &amp; Onder, [<reflink idref="bib17" id="ref97">17</reflink>]). Most of our participants experienced their work as meaningful, as evoking a positive sense of meaning and purpose. Moreover, it appears that the essence of the sense of meaning they experienced in their work stemmed from their perception of the role of educational counsellors as aiming to help strengthen the emotional well-being and mental health of students, parents and teachers. If this is the case, it is possible to say that their sense of meaning is mainly eudaemonist rather than hedonist (Steger et al., [<reflink idref="bib88" id="ref98">88</reflink>]). When examined through the lens of meaning in work, the present findings indicate the counsellors' clear motivation toward the facilitation of change which is broader than the traditional one-on-one counselling setting. In this sense, one of their main sources of meaning and goals in work is to provide emotional support to various populations in the educational setting by using such skills as empathy, understanding, listening etc. Similarly, Hill et al.'s ([<reflink idref="bib39" id="ref99">39</reflink>]) findings have shown that experienced psychotherapists gained both "self" and "other-oriented" meaning from conducting psychotherapy and from trying to help others to gain meaning in life. In our study, most of the participants attributed their meaning in work to their wish to act as leaders who promoted values of social change in school and in the community, as well as to their wish to inspire others, with many of the counsellors describing their work as a calling or a mission involving values of social justice and equity. These findings reflect the counsellors' orientation and motivation toward transcending their job designation and expanding their goals toward not only helping different populations in educational organisations, but also toward trying to influence the process of change in society (Baker, [<reflink idref="bib6" id="ref100">6</reflink>]; Ingeroll, [<reflink idref="bib43" id="ref101">43</reflink>]).</p> <p>According to the literature,</p> <p>calling is a transcendent summons, experienced as originating beyond the self, to approach a particular life role in a manner oriented toward demonstrating or deriving a sense of purpose or meaningfulness and that holds other-oriented values and goals as primary sources of motivation. (Dik &amp; Duffy, [<reflink idref="bib16" id="ref102">16</reflink>], p. 427)</p> <p>The counsellors in the present study indeed highlighted such a deep calling to promote other-oriented values of social justice, advocacy and contribution, that grants them a sense of purpose, direction and motivation. This corresponds with findings from studies on helping professions, indicating that students who choose to pursue such a career often do that to fulfil social justice and some sense of calling (e.g. Duffy et al., [<reflink idref="bib19" id="ref103">19</reflink>]; Freeman, [<reflink idref="bib28" id="ref104">28</reflink>]; Graff, [<reflink idref="bib33" id="ref105">33</reflink>]). Such sense of calling and responsibility to care for others, at both the individual and organisational level, may be derived from previous experience with being in need or wounded (Bryant, [<reflink idref="bib10" id="ref106">10</reflink>]; Kern, [<reflink idref="bib45" id="ref107">45</reflink>]). For example, it was found that people may make a professional choice to become caregivers based on conscious and unconscious motivations to "give back" and help those in need, influenced by one's own experience of being in need (Dunn, [<reflink idref="bib20" id="ref108">20</reflink>], p. 132).</p> <p>A few participants referred to a more "externally-oriented" need for gaining appreciation and validation from others. Earlier research suggests that appreciation may help employees feel valued and may also unleash their intrinsic motivation and desire to excel and to help others (Fagley &amp; Adler, [<reflink idref="bib25" id="ref109">25</reflink>]). Lambert et al.'s ([<reflink idref="bib51" id="ref110">51</reflink>]) findings pointed out a strong positive correlation between a sense of belonging and meaningfulness in life. This centrality of relationships and support as an eminent and vital source of meaning in life as woven into people's daily experiences may indicate that individuals in caring professions need a safe environment in order to gain a sense of self-worth through the satisfaction of basic needs such as a sense of autonomy, competence, and connectedness (e.g. Ryan &amp; Deci, [<reflink idref="bib79" id="ref111">79</reflink>]), which, in turn, allow them to function, thrive and contribute to the well-being of others.</p> <hd id="AN0143382337-29">An integrative view of meaning for counsellors: life, work and multiculturalism</hd> <p>The findings suggest the presence of cultural differences between the Druze, Muslim, Christian and Jewish participants, reflecting the importance of the sociocultural context in the construction and experience of meaning in life and work and corresponding with previous claims regarding the mutually constitutive dynamic between meaning and culture suggesting that cultures function as frameworks of meaning (Chao &amp; Kesebir, [<reflink idref="bib12" id="ref112">12</reflink>]). Values are thus considered expressions of a particular society and historical context and contributory factors to the construction of people's meaning in life (Bar-Tur, Savaya, &amp; Prager, [<reflink idref="bib7" id="ref113">7</reflink>]).</p> <p>The importance ascribed to family values was greater among Muslim participants, supporting previous findings that young and old Israeli Jews and Arabs rated family relationships most highly among nine other sources of meaning (Bar-Tur et al., [<reflink idref="bib7" id="ref114">7</reflink>]) and that Israeli-Arab society in Israel seeks to maintain family and traditional values alongside their assimilation of other aspects of modern life (Al-Malki, Kaufer, Ishizaki, &amp; Dreher, [<reflink idref="bib1" id="ref115">1</reflink>]). They also emphasised their wish to lead systemic changes in school, such as decreasing violence against women and increasing social justice that would spread to their culture and communities. This suggests the importance of social justice to the development of multicultural awareness through personal experience (Fouad et al., [<reflink idref="bib26" id="ref116">26</reflink>]; Pieterse, Evans, Risner-Butner, Collins, &amp; Mason, [<reflink idref="bib71" id="ref117">71</reflink>]), in accord with the claim of Ratts, Singh, Nassar-McMillan, Butler, and McCullough ([<reflink idref="bib74" id="ref118">74</reflink>]) that balancing individual counselling with an endorsement of social justice is important in dealing with marginalised populations.</p> <p>Rosso et al. ([<reflink idref="bib78" id="ref119">78</reflink>]) argued that research on meaning in work tended to adopt a Western cultural point of view employing an independent conceptualisation of the self as defined by individual personal values, which might imply a direct relation between work and a person's "authentic self" and sense of meaningfulness. However, a multicultural perspective allowing the self to be viewed as interconnected with others may contribute to a more complex and rich understanding of how meaning is experienced and manifested.</p> <p>Counsellors who are members of minority groups may face unique challenges in their work, which can shape their experiences of meaning in helping others (Kadan, Roer-Strier, &amp; Bekerman, [<reflink idref="bib44" id="ref120">44</reflink>]). Although the need for meaning in life may be universal (Frankl, [<reflink idref="bib27" id="ref121">27</reflink>]), the sources from which it is derived and the manners in which it is manifested in life and work reflect the interaction between individuals and their social systems (Baumeister, [<reflink idref="bib8" id="ref122">8</reflink>]). Thus, meaning is both personally constructed and socially situated (Bar-Tur et al., [<reflink idref="bib7" id="ref123">7</reflink>]; O'Donnell et al., [<reflink idref="bib65" id="ref124">65</reflink>]). Given the important role that culture plays in individual values, assumptions and needs (Markus &amp; Kitayama, [<reflink idref="bib57" id="ref125">57</reflink>]), future research would do well to address cultural nuances in the manner in which caregivers across various contexts understand and experience meaning in life and work.</p> <p>The findings here have the potential of offering a unique contribution to the development of training and professional development programmes for educational counsellors, advocating the development of culturally-informed counselling skills among counsellors who could be trained to act as leaders of change and promoters of an inclusive school environment facilitating the full expression of cultural uniqueness (Dwairy, [<reflink idref="bib21" id="ref126">21</reflink>]). Also, it is suggested counsellors be allowed to learn and recognise their cultural or religious identities, which could aid their professional identity as culturally sensitive counsellors (Kiselica &amp; Romsey, [<reflink idref="bib49" id="ref127">49</reflink>]; Ratts et al., [<reflink idref="bib74" id="ref128">74</reflink>]); studies have shown that personal experiences of diversity were reported as a key contributing factor to the development of understanding and empathy among counsellors (Atkins, Fitzpatrick, Poolokasingham, Lebeau, &amp; Spanierman, [<reflink idref="bib4" id="ref129">4</reflink>]).</p> <hd id="AN0143382337-30">Limitations and suggestions for future research</hd> <p>Given its phenomenological grounding, the aim of the present study was to portray the essence of the phenomenon of meaning in the life and work of 46 counsellors as a shared experience (Patton, [<reflink idref="bib70" id="ref130">70</reflink>]). However, the richness and multidimensionality of the phenomenon may also benefit from an in-depth exploration of participants' distinct rather than common experiences, as suggested by the findings on the significance of individual differences such as counsellors' cultural backgrounds. The present study highlighted how knowing the cultural needs of a particular society alone is insufficient and counsellors should maintain an ongoing dialogue with changing environmental cultures that affect their work. It is recommended that future research consider engaging in a closer examination of the manner in which these reciprocal cultural influences are expressed in multicultural environments. Given insights gained through the inclusion of cultural diversity of our study's participants, future studies could continue to deepen the understanding of cultural and individual differences as well as minorities' unique concerns and issues regarding meaning in life and work, through intentional and systematic efforts. The current findings may be limited because the majority of the study's participants were women; exploring other populations and cultures using larger samples and more balanced gender representation may contribute to the understanding and development of support structures and training programmes for individuals in the caring professions.</p> <p>Overall, and despite the aforementioned limitations, this study extends the existing literature on meaning in life and work, and implies potential practical implications for the development and training of educational counsellors. Given that counsellors "are trained to be on the front lines of assessment and prevention efforts that enhance the lives of students within the school community" (Springer, [<reflink idref="bib84" id="ref131">84</reflink>], p. 6), it is important to address the role, sources, development and manifestations of meaning in the training and supervision of counsellors in order to increase their awareness and sensitivity to their own concerns and values, as well as to their clients at both the individual and system levels.</p> <hd id="AN0143382337-31">Disclosure statement</hd> <p>No potential conflict of interest was reported by the authors.</p> <p>Notes on contributors</p> <p> <emph> <bold>Dr. Pninit Russo-Netzer</bold> </emph> is a researcher and lecturer at the Department of Counselling and Human Development, University of Haifa, Israel. Dr. Russo-Netzer is the founder and head of the "Compass" Institute for the Study of Meaning and the head of the Academic Training Program for Logotherapy (meaning-oriented psychotherapy) at Tel-Aviv University. Her main research and practice interests focus on meaning in life, positive psychology, spirituality and spiritual development, positive change and growth. She is the co-editor of the books <emph>Meaning in Positive and Existential Psychology (Springer, 2014)</emph>, <emph>Clinical Perspectives on Meaning: Positive and Existential Psychotherapy (Springer, 2016)</emph> and <emph>Search for Meaning in the Israeli Scene (Oxford University Press, forthcoming)</emph>.</p> <p>Table 1. Themes, categories, subcategories and frequencies.</p> <p> <ephtml> &lt;table&gt;&lt;thead valign="bottom"&gt;&lt;tr&gt;&lt;td&gt;Theme/category/subcategory&lt;/td&gt;&lt;td&gt;Number of cases (Total)&lt;/td&gt;&lt;td&gt;Number of cases- Jews&lt;/td&gt;&lt;td&gt;Number of cases &amp;#8211; Arab (Muslims, Druze &amp; Christians)&lt;/td&gt;&lt;/tr&gt;&lt;/thead&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td&gt;1. Development of meaning in life and work&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(a) Positive experiences&lt;/td&gt;&lt;td&gt;&lt;bold&gt;29 (T)&lt;/bold&gt;&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Positive experiences which contributed to a strengthened sense of self&lt;/td&gt;&lt;td&gt;15 (V)&lt;/td&gt;&lt;td&gt;7 (V)&lt;/td&gt;&lt;td&gt;8 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Positive experiences which contributed to the development of social skills&lt;/td&gt;&lt;td&gt;16 (V)&lt;/td&gt;&lt;td&gt;10 (V)&lt;/td&gt;&lt;td&gt;6 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(b) Negative experiences&lt;/td&gt;&lt;td&gt;&lt;bold&gt;20 (T)&lt;/bold&gt;&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Negative experiences which uncovered personal strengths&lt;/td&gt;&lt;td&gt;9 (V)&lt;/td&gt;&lt;td&gt;7 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Negative experiences which contributed to caring motivations for others&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Negative experiences which contributed to changed life priorities&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Negative experiences which contributed to development of religious /spiritual worldview&lt;/td&gt;&lt;td&gt;6 (V)&lt;/td&gt;&lt;td&gt;2 (V)&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(c) Significant figures&lt;/td&gt;&lt;td&gt;&lt;bold&gt;33 (G)&lt;/bold&gt;&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Parents&lt;/td&gt;&lt;td&gt;15 (V)&lt;/td&gt;&lt;td&gt;9 (V)&lt;/td&gt;&lt;td&gt;6 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Teachers&lt;/td&gt;&lt;td&gt;13 (V)&lt;/td&gt;&lt;td&gt;9 (V)&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt; Psychologists/ Social workers&lt;/td&gt;&lt;td&gt;8(V)&lt;/td&gt;&lt;td&gt;3(V)&lt;/td&gt;&lt;td&gt;5(V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;2. Sources of meaning in life&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(a) Within the self&lt;/td&gt;&lt;td&gt;&lt;bold&gt;26 (T)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;18 (V)&lt;/td&gt;&lt;td&gt;8 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(b) Beyond the personal self&lt;/td&gt;&lt;td&gt;&lt;bold&gt;20 (T)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;8(V)&lt;/td&gt;&lt;td&gt;12(V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(c) Self &amp;#8211; transcendence&lt;/td&gt;&lt;td&gt;&lt;bold&gt;12(V)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;5(V)&lt;/td&gt;&lt;td&gt;7(V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;3. Sources of meaning in the counsellors' work&lt;/td&gt;&lt;td /&gt;&lt;td /&gt;&lt;td /&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(a) Providing emotional support&lt;/td&gt;&lt;td&gt;&lt;bold&gt;35(G)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;20 (T)&lt;/td&gt;&lt;td&gt;15 (V)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(b) Promoting social change and values&lt;/td&gt;&lt;td&gt;&lt;bold&gt;30 (T)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;10 (V)&lt;/td&gt;&lt;td&gt;20 (T)&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td&gt;(c) External orientation&lt;/td&gt;&lt;td&gt;&lt;bold&gt;8 (V)&lt;/bold&gt;&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;td&gt;4 (V)&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt; </ephtml> </p> <p>Note: <emph>N</emph> = 46. G = General (32–46 participants), T = Typical (20–31 participants), V = Variant (1–19 participants).</p> <p>*Subsamples differed by at least 30%, based on Ladany, Thompson, and Hill's ([<reflink idref="bib53" id="ref132">53</reflink>]) guideline that a meaningful difference is captured only when subsamples differ by at least 30%.</p> <p> <emph> <bold>Dr. Mirit Sinai</bold> </emph> is a lecturer at the educational counselling department, Max Stern Yzreel Valley College, Israel. She has professional experience as an educational counsellor and as a supervisor for counsellors. Her main research interests focus on educational counselling, social justice and qualitative research.</p> <p> <emph> <bold>Ms. Meytal Zeevi</bold> </emph> has a master's (MA) in psychology and serves as a research assistant at the University of Haifa, Israel.</p> <hd id="AN0143382337-32">Appendix 1. Interview protocol</hd> <p></p> <hd id="AN0143382337-33">Demographic details</hd> <p>Age; marital status; seniority / years of experience in counselling; type of school (elementary, middle-school, high school, kintergaren, state-school, religious state school, special education etc.); the demographic of the students at the school (at-risk children, socio-economic status, new immigrants etc.). Is the counsellor part of the school management team? What unique roles does the counsellor hold within the school etc?</p> <hd id="AN0143382337-34">Interview protocol</hd> <p>Generally speaking, what comes to mind when you think about "the meaning of life"?</p> <p>What gives you a sense of purpose or meaning in your life?</p> <p>What gives you a sense of purpose or meaning in your work as a school counsellor?</p> <p>If you did not have any limitations (e.g. money, gender, physical or mental abilities) what would you do for the rest of your life?</p> <p>Describe the process of choosing to become an educational counsellor. What made you decide upon this career?</p> <p>What contributes to your sense of purpose or meaning at work / in life?</p> <p>What is it about being an educational counsellor that gives you the main sense of meaning you associate with your work?</p> <p>What are your goals in your work, and how do these goals give you a sense of meaning?</p> <p>Describe a significant experience or event from your work as an educational counsellor, within which you felt a significant sense of meaningfulness (details about the event itself and about the thoughts, feelings and behaviours associated with the event).</p> <p>Has your sense of meaning changed at all over the years? How?</p> <p>Has your sense of meaning changed at all during the time you've worked in your profession, and if so, in what way?</p> <p>What additional thoughts do you have about the meaning of life or the meaning of your work?</p> <p>What was it like to participate in this interview?</p> <p>Is there anything you would like to add / to comment upon/ or to ask?</p> <ref id="AN0143382337-35"> <title> References </title> <blist> <bibl id="bib1" idref="ref72" type="bt">1</bibl> <bibtext> Al-Malki, A., Kaufer, D., Ishizaki, S., &amp; Dreher, K. (2012). Arab women in Arab news: Old stereotypes and new media. London : Bloomsbury Academic.</bibtext> </blist> <blist> <bibl id="bib2" idref="ref73" type="bt">2</bibl> <bibtext> Allan, B. A., Duffy, R. D., &amp; Douglass, R. (2015). Meaning in life and work: A developmental perspective. The Journal of Positive Psychology, 10 (4), 323 – 331.</bibtext> </blist> <blist> <bibl id="bib3" idref="ref18" type="bt">3</bibl> <bibtext> Arnold, K. 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| Items | – Name: Title Label: Title Group: Ti Data: Meaning in Life and Work among Counsellors: A Qualitative Exploration – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Russo-Netzer%2C+Pninit%22">Russo-Netzer, Pninit</searchLink><br /><searchLink fieldCode="AR" term="%22Sinai%2C+Mirit%22">Sinai, Mirit</searchLink><br /><searchLink fieldCode="AR" term="%22Zeevi%2C+Meytal%22">Zeevi, Meytal</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22British+Journal+of+Guidance+%26+Counselling%22"><i>British Journal of Guidance & Counselling</i></searchLink>. 2020 48(2):209-226. – Name: Avail Label: Availability Group: Avail Data: Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 18 – Name: DatePubCY Label: Publication Date Group: Date Data: 2020 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research<br />Tests/Questionnaires – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Elementary+Secondary+Education%22">Elementary Secondary Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Counselor+Attitudes%22">Counselor Attitudes</searchLink><br /><searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Self+Concept%22">Self Concept</searchLink><br /><searchLink fieldCode="DE" term="%22Role+Perception%22">Role Perception</searchLink><br /><searchLink fieldCode="DE" term="%22Work+Attitudes%22">Work Attitudes</searchLink><br /><searchLink fieldCode="DE" term="%22Well+Being%22">Well Being</searchLink><br /><searchLink fieldCode="DE" term="%22Job+Satisfaction%22">Job Satisfaction</searchLink><br /><searchLink fieldCode="DE" term="%22School+Counseling%22">School Counseling</searchLink><br /><searchLink fieldCode="DE" term="%22School+Counselors%22">School Counselors</searchLink><br /><searchLink fieldCode="DE" term="%22Empathy%22">Empathy</searchLink><br /><searchLink fieldCode="DE" term="%22Interpersonal+Competence%22">Interpersonal Competence</searchLink><br /><searchLink fieldCode="DE" term="%22Caring%22">Caring</searchLink><br /><searchLink fieldCode="DE" term="%22School+Psychology%22">School Psychology</searchLink><br /><searchLink fieldCode="DE" term="%22Trauma%22">Trauma</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Factors%22">Religious Factors</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Support+Groups%22">Social Support Groups</searchLink><br /><searchLink fieldCode="DE" term="%22Cultural+Pluralism%22">Cultural Pluralism</searchLink><br /><searchLink fieldCode="DE" term="%22Elementary+Secondary+Education%22">Elementary Secondary Education</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Israel%22">Israel</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/03069885.2019.1625026 – Name: ISSN Label: ISSN Group: ISSN Data: 0306-9885 – Name: Abstract Label: Abstract Group: Ab Data: Research has shown that meaning in life is beneficial to mental and physical health. Furthermore, having a sense of meaning in work has also been found to generate greater well-being and job satisfaction. However, the literature has paid scant attention to exploring the manner in which meaning in life is experienced among professional care providers such as therapists and counsellors. The purpose of this qualitative study was to provide an in-depth understanding of the experience of meaning in life among counsellors whose work is oriented towards the cultivation of well-being in educational settings. Three themes emerged from the analysis of 46 interviews with Israeli counsellors: (a) the development of meaning in life and work, (b) the sources of meaning in life; and (c) the sources of meaning in the counsellors' work. Implications for future research and practice regarding the experience of meaning are discussed. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2020 – Name: AN Label: Accession Number Group: ID Data: EJ1255031 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/03069885.2019.1625026 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 18 StartPage: 209 Subjects: – SubjectFull: Counselor Attitudes Type: general – SubjectFull: Foreign Countries Type: general – SubjectFull: Self Concept Type: general – SubjectFull: Role Perception Type: general – SubjectFull: Work Attitudes Type: general – SubjectFull: Well Being Type: general – SubjectFull: Job Satisfaction Type: general – SubjectFull: School Counseling Type: general – SubjectFull: School Counselors Type: general – SubjectFull: Empathy Type: general – SubjectFull: Interpersonal Competence Type: general – SubjectFull: Caring Type: general – SubjectFull: School Psychology Type: general – SubjectFull: Trauma Type: general – SubjectFull: Religious Factors Type: general – SubjectFull: Social Support Groups Type: general – SubjectFull: Cultural Pluralism Type: general – SubjectFull: Elementary Secondary Education Type: general – SubjectFull: Israel Type: general Titles: – TitleFull: Meaning in Life and Work among Counsellors: A Qualitative Exploration Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Russo-Netzer, Pninit – PersonEntity: Name: NameFull: Sinai, Mirit – PersonEntity: Name: NameFull: Zeevi, Meytal IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2020 Identifiers: – Type: issn-print Value: 0306-9885 Numbering: – Type: volume Value: 48 – Type: issue Value: 2 Titles: – TitleFull: British Journal of Guidance & Counselling Type: main |
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