SPIRITUALITY AND RELIGION,EMOTIONAL COPING,AND CRIMINAL DESISTANCE: A QUALITATIVE STUDY OF MEN UNDERGOING CHANGE

Retrospective narratives of change consistently emphasize the importance of religious devotion and spirituality in initiating sustained behavioral change, but little is known about the process by which religion and spirituality promote desistance from crime. The current project is designed to add to the knowledge of the relationship between religion/spirituality and behavioral change by systematically investigating the ways that men residing in a halfway house define the role of religion/spirituality as an emotion-coping mechanism in their desistance efforts. The qualitative data reveal that religion/spirituality is primarily used by these men currently undergoing behavioral change as a form of emotional comfort, a distraction from current stressors, and as factor demarcating the transition from deviance to a more conventional life. Suggestions for religious programming designed to stimulate behavioral changes are discussed.     

Listening in Context: Religion and Spirituality

A review of the literature on listening as related to the contexts of religion and spirituality suggests that while religious/spiritual groups and individuals recognize listening as a communication and spiritual construct and claim to practice listening, the views of what constitutes listening vary greatly. In their discussions of listening, writers focus primarily on practicing listening and on aspects of the greater listening process rather than on a well-grounded understanding of how listening is related to religion and spirituality. Many of the reports of the role of listening are based on untested assumptions; thus, researchers are encouraged to investigate the role of listening in religion and spirituality with scientifically based methods.     

Seeking Clarity and Confidence in the Divorce Decision-Making Process

There is a well-established literature dedicated to why couples divorce, transitions associated with divorce, and the impact of divorce on families. However, little is known about the divorce decision-making process. We conducted in-depth interviews with individuals who have recently considered divorce (n = 30) and asked specifically about the roles of 2 concepts in their decision-making process: clarity and confidence. Three major themes emerged from the data: (a) Clarity about a decision to divorce or stay married is desired, it fluctuates, and takes time to find; (b) pivotal moments can bring clarity; and (c) confidence (in the final decision) is desired. Clinical implications and directions for future research are discussed.     

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.     

Religion,Spirituality, and Career Development in African American College Students: A Qualitative Inquiry

The authors explored through semistructured interviews the interrelationships of religion, spirituality, and career development in a sample of 12 African American undergraduate students. Using consensual qualitative research methodology (C. E. Hill, B. J. Thompson, & E. N. Williams, 1997), they identified 6 primary domains or themes related to these students' experiences in this regard, including (a) degree of identification as religious and/or spiritual, (b) parents' influence on religious and spiritual beliefs, (c) roles of religion and spirituality in participants' career development, (d) challenges in dealing with academic and career‐related issues, (e) religious and spiritual strategies to deal with academic and career‐related challenges, and (f) indicators of success in future career or occupation.     

Religious and Spiritual Dimensions of the Vietnamese Dementia Caregiving Experience

This paper focuses on the role of religion and spirituality in dementia caregiving among Vietnamese refugee families. In-depth qualitative interviews were conducted with nine Vietnamese caregivers of persons with dementia, then tape-recorded, transcribed, and analyzed for emergent themes. Caregivers related their spirituality/religion to three aspects of caregiving: (1) their own suffering, (2) their motivations for providing care, and (3) their understanding of the nature of the illness. Key terms or idioms were used to articulate spiritual/religious dimensions of the caregivers' experience, which included sacrifice, compassion, karma, blessings, grace and peace of mind. In their narratives, the caregivers often combined multiple strands of different religions and/or spiritualities: Animism, Buddhism, Taoism, Confucianism and Catholicism. Case studies are presented to illustrate the relationship between religion/spirituality and the domains of caregiving. These findings have relevance for psychotherapeutic interventions with ethnically diverse populations.     

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.     

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.     

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.     

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.     

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.     

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.     

Blessed assurance: The role of religion and spirituality in Alzheimer's disease caregiving and other significant life events

Increasing attention in the scientific literature is being given to the relationships among religion, spirituality, and overall well-being. Moreover, research has repeatedly identified religion and spirituality as significant coping resources throughout the life course. For this study, a group of 20 Catholic and Protestant older adults were interviewed; half were caregivers of a spouse with Alzheimer's disease and half were noncaregivers. The informants were asked about their views on religion, spirituality, and how they integrated their faith into their lives. Qualitative analysis identified several themes reinforcing previous work that has shown religion and spirituality are important dimensions to the human experience. All of the informants had integrated religious and spiritual beliefs and practices into their lives to help make sense out of stressful situations. The findings underscore the need for further scientific inquiry that examines how religion and spirituality promote healthy adaptation to significant life events.     

Religion in families 1999 to 2009: A relational spirituality framework

This review examines the role of religion, for better and worse, in marital and parent-child relationships according to peer reviewed studies from 1999-2009. A conceptual framework labeled "relational spirituality" is used to: (a) organize the breadth of findings into the three stages of the formation, maintenance, and transformation of family relationships, and (b) illustrate three in-depth sets of mechanisms to delve into unique ways religion may shape family bonds. Topics include union formation, fertility, spousal roles, marital satisfaction and conflict, divorce, domestic violence, infidelity, pregnancy, parenting children, parenting adolescents, and coping with family distress. Conclusions emphasize moving beyond markers of general religiousness and identifying specific spiritual beliefs and practices that could prevent or intensify problems in traditional and nontraditional families.     

Le faux problème de l'indéfinition de la religion: les origines du ‘problème’ et ses enjeux actuels

When one refuses to participate in shallow debates on the definition of religion, which define in general tactics of declassing the beliefs of others or of under-classing our own beliefs, one recognizes that beyond the emerging patchworked spiritual diversification which emerges in today's advanced industrial societies there is a unified religious dogma. The idea that spirituality will be contradictory to religion does not constitute a pertinent concrete distinction, but occupies a place in this new religious dogma that presents itself as spiritual.     

Religion and women's sex role traditionalism

The relationship between religion and sex role orientation is examined in a 1964 study of 4843 white, married, college graduate women. It was hypothesized that 1) women with different religious affiliations differ in their levels of sex role traditionalism, with Catholics and fundamental Protestants being the most traditional, followed by mainline Protestants, then Jews, and finally by the religiously unaffiliated, who are expected to be the least traditional, and 2) these differences can be explained by differences in social characteristics or degree of religious involvement. Sex role traditionalism was measured by asking respondents to identify with either a feminist (career-oriented) or traditional (family-oriented) viewpoint. Baptists and Catholics had the most traditional sex role attitudes, followed by fundamentalists, then mainline Protestants. Women with no religion and Jewish women were most likely to identify themselves as feminists. The relationship of socioeconomic characteristics and sex role attitudes was weak, while the degree of religious involvement seemed to have an independent effect on traditionalism. 2 factors limit the generalizability of study results. Research suggests that a convergence in fertility behavior between Protestants and Catholics has taken place since 1964, although the basic connection between family values and religion persists. Also, a sample of college graduate women is likely to overrepresent agnostics and athiests and underrepresent other unaffiliated individuals, as well as to be weighted toward the upper socioeconomic groups.     

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     

RELIGION AND INTERGENERATIONAL ASSISTANCE: Distinct Differences by Adult Children's Gender and Parent's Marital Status

Using data from a national and intergenerational survey in 1997, this study examines the link between religion and intergenerational assistance between parents and adult children. Two possibilities are tested. First, religion and assistance are positively associated because religion promotes general prosocial and helping beliefs and behaviors. Second, assistance is greater between parents and adult children who are religiously congruent because strong intergenerational relations are based on parent-child consensus on values and beliefs. The hypotheses are tested separately for continuously married and divorced parents, and interaction models are estimated to determine if the effect of religion varies between adult daughters and sons. Findings support the second argument—religious congruence is more important than individual religiosity in influencing intergenerational assistance. The link between religion and assistance is positive among continuously married parents and adult children, but religion has a mostly negative effect among divorced parents and adult children. Assistance is especially low when either the divorced parent or adult child or both are evangelical Protestants. The disparity in the findings may highlight the different religious and family philosophies of conservative versus mainline religions.