Spirituality,Religion, and Social Work

Abstract

Social work scholars and practitioners have approached the question of how to integrate religion and/or spirituality into their profession in one of four typical ways: (1) resistance or avoidance; (2) an overly-generalized syncretism; (3) radical separation of the terms spirituality and religion; or (4) a genuinely interdisciplinary conversation between the disciplines of social work and religious studies. This latter approach not only identifies social work's conflictual founding legacy, but also recognizes broader contemporary intellectual traditions which do not easily separate “religion” from “spirituality.” Such awareness and common grounding allow social work to more substantively and creatively partake in cross-disciplinary research and discussion.     

Impact of Social Work Spirituality Courses on Student Attitudes,Values, and Spiritual Wellness

Abstract

This paper describes the development and evaluation of two courses in spirituality offered at the graduate and undergraduate levels. The courses have been offered for the last three years and an evaluative instrument, the Spiritual Wellness Inventory (SWI), was utilized as a pre- and post-test for each class. Results showed a significant increase in five dimensions of spiritual wellness and will be described in detail.     

Personal Religiosity and Spirituality Associated with Social Work Practitioners' Use of Religious-Based Intervention Practices

Abstract

Social workers (N = 221) in the Southeastern USA responded to survey questions measuring 3 outcome variables, attitude toward religion in social work, the appropriateness of 15 religious-based interventions, utilization of these practices, and 3 dimensions of spirituality: spiritual experiences (spirituality), religious practices (organized religiosity), and religious affiliation. Attitude was generally favorable, and more than half of the interventions were judged appropriate and utilized by over 50% of the respondents. Beyond identifying with no religion, which predicted lower outcome scores, high spirituality strongly predicted attitude and utilization, whereas extrinsic organized religiosity was unimportant. A process model utilizing path analysis suggested that personal spirituality increases utilization resulting in corresponding perceptions of appropriateness and attitude toward religion in practice. More research was recommended on (1) utilization prevalence in other and diverse samples, and (2) the efficacy of religious-based practice.     

Disability and Spirituality in Social Work Practice

Abstract

In working with social work clients, issues of religion and spirituality are sure to arise. Religious views on disability can have both positive and negative effects on the individual. In our increasingly pluralistic society, these issues must be approached with sensitivity and patience since it is common to work with adherents of minority or non-traditional religious groups or groups whose values conflict with the social work profession. The purpose of this article is to enhance and develop sensitivity to diverse religious views in order to respect the values and life beliefs of the client while enhancing the development of adaptive religious and spiritual views.     

Integrating Spirituality,Faith, and Social Justice in Social Work Practice and Education: A Pilot Study

Abstract

Significant progress has been made toward incorporating spiritual and religious diversity into professional discourse. The extent to which the profession is complying with its ethical standards that address religion, however, remains largely unexamined. Consequently, this study explores the relationship between conceptualizations of (1) spirituality, (2) religion, and (3) the nature of the relationship between spirituality and religion, and perceptions of the profession's level of ethical compliance. The results of this exploratory study indicate that perceptions of ethical compliance are generally unrelated to how respondents conceptualized either spirituality or the nature of the relationship between spirituality and religion. A more nuanced picture emerged with religion, with respondents who defined religion in personally constructed terms, without reference to the transcendent, reporting higher levels of ethical compliance, while those who defined religion in terms of community, reported lower levels of ethical compliance.     

Incorporating Spirituality and the Strengths Perspective into Social Work Practice with Addicted Individuals

Abstract

In the last two decades, the social work profession began to confront the professional avoidance of alcoholics and other drug addicts, and discussions of spirituality. While acknowledging the importance of 12-Step Programs of Alcoholics/Narcotics Anonymous, we also acknowledge that spirituality is a major aspect of addiction and recovery from an addiction. The authors present the Strengths Perspective and apply key concepts to Steps 1-3 of the 12-Steps to increase our understanding of addiction and recovery from alcoholism and other drug addiction. The article concludes that social workers must continue to increase their understanding of the recovery and spiritual issues of alcoholics and other drug addicts.     

A Comparative International Analysis of Religion and Spirituality in Social Work: A Survey of UK and US Social Workers

As service populations have changed, the social work profession in the UK and the US has attempted to respond to the needs of diverse cultures, which often include issues of religion and spirituality. This can be problematic, however, due to the extrication of religious and spiritual concerns from the public social services that resulted from the process of secularization. Members of the British Association of Social Workers (BASW) and the National Association of Social Workers (NASW) in the US were sampled to explore the attitudes and perceptions of social workers regarding the placement of religion and spirituality in practice and education. In general, US social workers in this sample were more accepting of religion and spirituality than their UK counterparts, even among those respondents who expressed non‐religious world views (e.g. atheism). A majority of the respondents in the UK (76%) and the US (73%) indicated that their training programs lacked content on religion and spirituality. In the UK, 57% of the respondents believed that social workers should increase their knowledge on spirituality, compared with 90% of the US respondents. The lower level of acceptance of religion and spirituality among UK social workers may be related to higher levels of secularism in UK society.     

Including Spirituality in the Social Work Curriculum: Perspectives from South Asia

This article is based on a study of 1,084 social work educators from six South Asian countries on their perspectives on including spirituality in the social work curriculum. Findings revealed that all educators across countries felt that a course on spirituality was desirable. They differed however in aspects such as level of course introduction (undergraduate or postgraduate), the nature of the course (optional or compulsory) and the curriculum content (evidence based or experiential). Further educators construed varied meanings of spirituality (transcendence, mind-soul discourse, relational) and spiritually sensitive practice (actively using spirituality and mindfulness as methods of practice for intervention and drawing upon the spiritual strength and potential of the clientele/group/community to plan intervention). Four log regression models also determined predictors of educators' perceptions on spirituality for micro practice, macro practice, level of course introduction and curriculum content. Country, educators' religious background, years of service and scores on Spirituality Assessment Scale emerged as key predictors. Based on educators' responses, this article provides a suggestive frame for the curriculum. With spirituality and its plausible settings of applications, a case is also made for giving credence to indigenising and decolonising approaches in social work education in South Asia.     

Spirituality in Social Work: A Survey of Students at South African Universities

Academic discourse related to spirituality has proliferated globally. The rationale for its inclusion in social work education rests on the premise that spirituality is a critical strength in social work practice. This paper explores this aspect and highlights empirical research related to the inclusion of spirituality in training. It does this within the context of a SA study that was undertaken to explore the views of students with regard to the role of religion and spirituality in practice and the extent to which South African curricula considers religion and spirituality. The research was conducted by distributing questionnaires to final year social work students at schools of social work (N = 21); 342 completed surveys were returned yielding a response of 47%. The findings revealed high levels of religiosity or spirituality amongst students, a gap in the curriculum on spirituality and support for its inclusion in social work education.     

Spirituality in Social Work Education: A Development and Discussion of Goals that Flow from the Profession's Ethical Mandates

Growing interest in incorporating spirituality into curriculum content exists. Little consideration, however, has occurred regarding the purpose or goals of this content. Building upon the profession's ethical mandates, this paper develops two intertwined objectives that should inform content: understanding spiritual diversity and the discrimination subordinate faiths encounter in the dominant mainstream culture. Theories are reviewed and empirical data are cited that provide a context for understanding, and illustrate the need to address, the issues of spiritual diversity and discrimination. In effect, this material is based upon the same widely used template that informs social work content in other areas of diversity—namely that a difference in worldviews in conjunction with a power differential fosters bias toward subordinate worldviews. It is suggested that the profession's ethics require the adoption of the same basic template in the area of spiritual diversity as is used in other areas of diversity.     

Toward a Radical Model of Social Work in Rural Communities

“Rural” areas as distinct from “urban” continue to be defined by greater personal interactions and less emphasis on formal systems of support. This reality rests in contradiction to the overwhelming majority of social work scholarship and theory development which takes place in an urban context. As such the present-day act of being a “social worker” in a rural community can, in many ways, feel like a bad fit, back-applying the model of an urban generalist into an environment whose organic community ties the social work model itself was originally designed to substitute for. In recognition of this, it is necessary to develop a “combined” model of practice for social work with rural communities and peoples. The fundamental distinction to be made is that rural social work, in its most radical form, is less concerned with adapting persons to the Gesellschaft than it is with strengthening the capacity of the Gemeinschaft to provide the kind of support capacity it historically has, taking into account changes and challenges resulting from factors such as globalization, urban sprawl, and cultural change.     

Spirituality and Faith-Based Social Services

Abstract

Spiritual aspects of faith-based social services are rarely addressed in discussions of policy initiatives encouraging greater involvement of faith-based providers in service delivery. This article reports findings of a qualitative study of the values, beliefs, and practices of non-congregational faith-based service providers. Twenty-two providers in Midwestern and northwestern regions of the U.S. were asked about the spiritual bases of their programs, spiritual dimensions of service relationships, distinctions between service communities and programs, and distinctions between service ministries and social work. Implications for collaborations among providers with different beliefs are discussed.     

Social Justice,Social Policy,and Social Work

ABSTRACT

This paper argues that the models underlying the conceptualization of social work functions affect the costs of integrating policy issues into practice, and, therefore, the probability that social justice goals will be pursued. An inclusive approach to policy design is seen as lowering those costs. The nature of the costs and how they vary between the models is discussed.     

Social Workers' Personal Spiritual Characteristics and Their Conceptualizations of Spirituality and Religion

Abstract

Do social workers' personal spiritual characteristics affect their conceptualizations of spirituality and religion? In light of growing professional interest in spirituality and religion, we attempt to answer this question using a mixed methods approach in conjunction with a nationally representative sample of NASW-affiliated graduate students (N = 303). The results suggest that respondents' faith tradition, orthodoxy, and degree of spiritual motivation have a relatively minor effect upon how they defined (1) spirituality, (2) religion, and (3) their understanding of the relationship between spirituality and religion. We conclude by discussing the implications of the findings and suggesting avenues for further research.     

Preparing Social Work Students to Practice in Diverse Communities through Difficult Digital Dialogues

This study discusses the qualitative lessons learned from a joint social work difficult dialogue education project undertaken by students from a historically Black college and university (HBCU) and those from a predominantly White institution (PWI). The assignment utilized critical pedagogy as a guiding theory to facilitate difficult dialogues about diversity, privilege, and difference through social media and technology. Qualitative data analyzed from the project points to the usefulness and challenges of using social media and technology in facilitating difficult dialogues as well as the need to train students more purposely in the effective use of social media and technology during their education in order to prepare them for practice.     

A Perspective on Critical Social Work

This paper articulates a perspective on critical social work that draws from poststructuralism and critical theory. Arguing that the critique of positivism, the unreliability of generalizations about humans, and the influence of new social movements have undermined the credibility of mainstream social work practice and theory, the author advocates the need for social work theory and practice that is predicated on social justice. The paper offers a critique of structuralist approaches to practice and then seeks to embed social work practice in epistemic responsibility and communicative responsibility.