EDITORIAL

Abstract

This national study examined social workers' attitudes and behaviors about religion and spirituality in practice with children and adolescents. The majority of respondents regarded religion and spirituality as relevant to this population and used a wide variety of spiritually-based interventions. Respondents also reported a somewhat frequent identification of spiritual and religious abuse and neglect of youth. However, the vast majority reported that religious or spiritual issues were rarely, if ever, addressed in their social work education. Findings reveal the need to develop specific curricular content about the religious and spiritual lives of youth, including ethical guidelines for spiritually sensitive practice with this population. doi:10.1300/J377v26n03_01     

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.     

Teaching About Organized Religion in Social Work

Abstract

Schools of social work commonly teach that the origin of the profession lies in the humanistic principles of the many world faith traditions. However, beginning as early as the days of the Charity Organization Societies (COS) in the late nineteenth century and the Social Security Act of 1935, social work education, research, and practice have increasingly disassociated themselves from religion and its contribution to the profession. Furthermore, a large number of social workers, regardless of their personal religious affiliations, were trained to think that their religion has no relevance for their everyday professional practice. Meanwhile, society, especially in the last two decades, is marching toward greater integration between social services and organized religion. The rift between religion and professional social work practice, extenuated in the past fifty years, is being challenged by devolutionary trends of government funding and social service delivery that encourage faith-based social service provision. These trends also challenge the dogmatic exclusion of religious contents in social work education. In this article, we review the place of organized religion in social work education and present our innovative course to re-link organized religion with social work curriculum.     

Religion,spirituality & chronic illness: A scoping review and implications for health care practitioners

ABSTRACT

While the influence of institutional religion has decreased over the last 40–50 years, research suggests that a substantial proportion of those not attending religious services continue to engage in religious and spiritual practices on their own and refer to religion as a very important aspect in their lives, and as linked to more positive health outcomes, particularly for those living with chronic conditions. This article provides a scoping review to not only highlight the research that views religion and spirituality as valuable tools for coping with chronic illness conditions, but also to highlight research that explores those who may experience some religious/spiritual doubts or a gradual loss of religiosity or spirituality with the diagnosis of chronic conditions. Regardless of a clinician’s beliefs, the authors argue that some awareness training of the value of religion and spirituality for some patients, can be beneficial. In a society facing an increasing plurality of faiths, this is deemed to be an invaluable discussion. In the end, clinical implications will be discussed.     

How Rehabilitation Professionals Define the Concepts of Spirituality and Religion When Working with Individuals with Disabilities

ABSTRACT

Recently, some helping professionals have called for the inclusion of spirituality and religion in practice. This has created an important debate. As a result, it has become apparent that individual educators and practitioners are unclear about what is meant by these concepts as they relate to practice. This study utilized in-depth interviews to understand the essential meanings that fifteen rehabilitation professionals assigned to the concepts of spirituality and religion in their practices with individuals with disabilities. Two essential themes developed for spirituality, and three developed for religion. Implications for the future use of these concepts in practice are discussed.     

Religion and Spirituality in Social Work Practice with Children and Adolescents: A Survey of Canadian Practitioners

Empirical evidence about the relevance of religion/spirituality for children and adolescents contrasts with the limited number of studies inquiring about the role of religion/spirituality when working with this population. In response to this lack of knowledge, this study explored the professional attitudes, experiences, and practice behaviors of social workers and social service workers working with youth and determined the predictive factors for using spiritually-derived interventions. A cross-sectional survey design, with proportionate stratified sampling, was used to gather data from 307 Canadian social workers and social service workers working with youth in Ontario (response rate was 40%, with 5.06% margin of error). Respondents reported favorable views toward the role of religion/spirituality in social work practice, in general. They also reported positive attitudes about the relevancy of religion/spirituality for this population and somewhat frequent encounters with religious/spiritual abuse and neglect. They used a wide variety of spiritually-derived interventions; however, over two-thirds (69%) reported their formal education “never” or “rarely” included content on the topic. Barriers to using spiritually-derived interventions included: lack of knowledge/experience, concern about presenting one's own bias, disapproval from caregivers, and lack of agency/supervisor support. Multiple regression analysis revealed two assessment variables, two attitudinal variables, one education/training variable, and one personal religious/spiritual variable predictive of the use of spiritually-derived interventions, accounting for 55% of the variance. Findings suggest a need for emphasizing spiritually-sensitive practice guidelines and for social work education and continuing education to include content about religious/spiritual diversity as well as content about spiritual development that includes spirituality in childhood.     

A comparative analysis of Norwegian and American social workers’ views about inclusion of religion and spirituality in social work

ABSTRACT

This article presents results from a comparative analysis of national surveys of Norwegian and American social workers’ views and practice with regard to inclusion of religion and spirituality in their professional work with clients. Findings include views about professional values, educational preparation, raising the topics of religion and spirituality with clients experiencing oppression, and use of related interventions. Overall, American social workers are more likely to address religion and spirituality than Norwegians. International comparative statistical and conceptual analyses consider influences of differences in practice settings, respondents’ age and length of experience, and cultural contexts.     

Predicting the Use of Spiritually-Derived Interventions in Social Work Practice

Abstract

Although research has grown considerably on spirituality and social work practice in recent years, there has been little investigation of what practitioners actually do with their clients and what influences their practice behaviors. Current findings from a random sample of 204 licensed clinical social workers indicate considerable focus on religion and spirituality in both assessment and intervention, with over two-thirds of the sample reporting that they had utilized 14 different spiritually-derived techniques with clients. In addition, analyses reveal four factors most predictive of the use of such techniques including: practitioner attitudes, the percentage of clients presenting religious/spiritual issues, the percentage of clients for whom religion plays a detrimental role, and the level of practitioner participation in religious or spiritual services.     

Religiosity as a Predictor of Successful Post-Treatment Abstinence for African-American Clients

ABSTRACT

The purpose of this study was to examine the role of religiosity as a predictor of post-treatment abstinence. A sample of 96 African-American clients receiving community-based outpatient alcoholism treatment were interviewed at treatment entry and three months later. Achieving complete abstinence was predicted from client gender and 17 other predictors, including 6 substance-related factors, 7 psychosocial and health variables, and 4 religiosity/spirituality measures. Bivariate analyses showed that abstainers drank less prior to treatment, had more prior formal treatment and AA involvement, practiced their religion more regularly, and scored higher on measures of both spirituality and extrinsic religiosity. In addition, women were more likely to achieve abstinence. Forward entry binary logistic regression revealed that, controlling for client gender and pre-treatment consumption, only regular practice of one's religion/faith significantly predicted abstinence. Recommendations include (1) the need for research to evaluate if the current findings can be generalized across race/ethnicity and religious affiliation and (2) directing more attention to clients' religiosity in alcoholism treatment.     

Practitioners’ Personal and Professional Attitudes and Behaviors Toward Religion and Spirituality

This article presents findings from a study that examined the attitudes and behaviors toward religion and spirituality held by 328 randomly selected Virginia licensed clinical social workers, psychologists, and professional counselors. Significant differences were found among the three groups, with social workers generally holding a middle position in comparison with psychologists and professional counselors. As a whole, respondents were found to value the religious or spiritual dimension in their own lives, to respect the function it serves for people in general, and to address, to some extent, religious and spiritual issues in practice. Limited professional training in this area was reported, however, with 79% (n = 259) of the respondents stating that religious or spiritual issues were rarely or never addressed during the course of their graduate education and training. Implications for social work education and practice are discussed.     

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.     

Ethics of the Spirit: Comparing Ethical Views and Usages of Spiritually Influenced Interventions

Abstract

Social work practice takes many different forms, depending on purpose and context. An increased diversity in fields and methods of practice has driven the need to explore the intersection between acceptable standards of practice and issues pertaining to religion and spirituality. This discussion utilises the opportunity to co-report on the findings of a selection of similar questions gathered from two independent online survey studies, conducted one year apart, with members of the Australian Association of Social Workers. One study explored attitudes and behaviours about ethical conduct, and the other investigated the role of religion and spirituality in social work practice. Findings from the questions in common, about the acceptability and practice of spiritually-influenced forms of intervention, are presented. These indicate a degree of acceptance, conditional acceptance, and usage for some interventions, and clear non-acceptance and non-usage of others. Implications for ethical thinking in practice, education, and research are explored.     

The Use of Religion and Spiritual Strategies in Rehabilitation

Abstract

Recently the helping professions have reopened the debate about utilizing religion or spirituality in both education and practice. In this study, in-depth interviews were completed to identify what, if any, strategies rehabilitation professionals had utilized in practice. Four major themes evolved from participants: (1) denial of having used strategies; (2) use of the concepts for their own benefit; (3) use of the concepts for client benefit; and (4) the use of multiple religious or spiritual strategies. Implications for professional and continuing education are addressed. Lastly, suggestions for future research are highlighted.     

Lavender Faith

Abstract

Lavender Islands is the first strengths-based study of lesbian, gay and bisexual (LGB) persons in New Zealand. In total, 2,269 LGB participants responded questions in many domains, including spirituality and religion. This study found that women are more likely to believe in a spiritual force than men, and respondents 40 years of age and older are more likely than younger to believe in a spiritual force. Respondents did not believe that partners needed to share beliefs. Christians reported that their religious tradition was more a difficulty than a support than those with no religion. LGBs appear to be disaffiliating with Christianity at 2.37 times the rate of the general New Zealand population since 1966. LGBs reporting no religion experienced more support from their families for themselves and their partners than those who were raised Christian. Religious traditions had no effect on the ages that respondents first felt different from their childhood peers, or when they actually came out. Respondents reporting no religion were significantly happier with their sexual identity than Christian respondents. Social workers should be aware of and address these conflicts and challenges with LGBs they encounter in their practice settings. doi:10.1300/J377v26n03_04     

Spirituality and Religion in the Lives of Runaway and Homeless Youth

Abstract

This qualitative study, part of a larger study of resiliency, explores the impact of spirituality on runaway and/or homeless youth. Interviews with 19 former runaway and homeless youth were analyzed to explore their experience of spirituality as they coped with the adversity in their lives. Five themes related to spirituality emerged: a belief in divine intervention; having a personal relationship with a nonjudgmental higher power; use of prayer; participation in traditional and nontraditional religious practices; and finding meaning and purpose in life, including a desire to “give back” to their community. Implications for social work practice and research are addressed.     

Spirituality and social work practice at historically Black colleges and universities

ABSTRACT

In 2011 the Council on Social Work Education Religion and Spirituality Work Group was organized “to promote social workers’ knowledge, values, and skills for ethical and effective practice that takes into account the diverse expressions of religion and spirituality among clients and their communities.” In this article we discuss how the mission, charters, and goals of historically Black colleges and universities (HBCUs) addressed the domains of religion and spirituality from their inception. More specifically, the focus of this discussion is the epistemology of spirituality and religion at HBCUs from historical and contemporary perspectives. Content on the exploration of the related themes, religion and spirituality, as manifested in the curriculum, cultural milieu, and social environment of HBCUs will be described. Additionally, we document the role and influence of the African American community, church, and political insurgency. These forces, coupled with the inability or unwillingness of established social service agencies and other social institutions to address issues of inequality and marginalization of African Americans, influenced the essence of the content offered in HBCU schools of social work. Spirituality, advocacy for material aid, and critical race theory are themes that were prevalent in HBCUs curriculum. Finally we show that this “unique HBCU curriculum” was brought about primarily by environmental factors such as racism, segregation, and financial uncertainty, leading to what Du Bois referred to as a double-consciousness.     

How scientists and engineers use cultural resources to make controversies and selves meaningful

In this essay, I provide an overview of recent sociological studies of science, technology, religion, and spirituality; the ways they contribute to sociological theorizing; and make some recommendations for future research. There are two major themes in these studies. One of them analyzes religious and spiritual discourse as controversy practice, suggesting how religion and spirituality are used as cultural discourses to understand controversy, who the actors are or should be, how to act in a controversy, and how popular discourses inform, and are informed by, science and technology discourses. This theme contributes to theorizing by describing how forms of cultural talk organize understandings of controversies, interactions, and action. The second theme explores scientific and religious identities, and how they are made compatible with each other. This theme points sociological theory toward considering science and religion relations as intertextual relations.