Shaping ethics: youth workers matter

The authors propose that youth workers and educators committed to informing and shaping the ethical understandings of young people first need to explore and become aware of their own ethics. This requires front-line staff and caregivers to critically reflect on the impact their day-to-day choices and decisions have on youth. Once they become clearer about their own ethics and the consequences of their decisions, youth workers are then in a position to promote opportunities for youth to make ethical choices. The authors use observations and ideas from their experiences with the Minnesota Youth Work Institute. Their overarching aim is to promote ethical congruence between what is taught, how it is taught, and how it is practiced in daily work with youth.     

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.     

Spiritual development: a missing priority in youth development

Addressing the spiritual development of young people has the potential to strengthen youth work and its outcomes. Spiritual development matters because it is an intrinsic part of being human and because young people themselves view it as important. This article reviews the research that points to positive impacts of spiritual development for youth and notes that in an increasingly pluralistic society, everyone needs to build skills for negotiating religious and spiritual diversity. The authors propose that spiritual development involves, in part, the dynamic interplay of three dimensions: belonging and connecting, awareness and awakening, and a way of living. Three initial challenges and opportunities are emerging: empowering youth to explore core developmental issues, motivation and focus, and multisector engagement.     

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     

Mindfulness, vulnerability, and love: Spiritual lessons from frail elders, earnest young pilgrims, and middle aged rockers

Gerontologists have studied religion and spirituality for almost three decades. Much of this work focuses on determining how elders' religious and spiritual beliefs and practices affect various indicators of well-being. This paper critiques many of the assumptions underlying this research and suggests alternatives to individualistic formulations of well-being. Experiences in spiritual communities of various types may help aging persons to be mindfully present to others, to recognize that all are vulnerable to the afflictions of aging and the certainty of death, and to love and care for others while working to promote justice. In this paper, I describe how my marriage to a minister enabled me to develop relationships with frail elders and young adults seeking to live faithfully. These friends have influenced my work and have helped to shape my views on my own aging.     

Perspectives on spiritual development as part of youth development

Speaking to the issue of spiritual development from her extensive experience as a youth work practitioner, the author notes several ideas she finds particularly compelling, among them that spiritual development interacts with, yet is distinct from, moral and religious development; that spiritual development is a core construct of identity formation, one of the central tasks of adolescence; and that the spiritual dimensions of youth development relate not only to work with young people but also to motivations for engaging in this work. Engaging young people in the fundamental questions of life and being human is a task that belongs in both secular and religious settings.     

Spirituality in Social Work Practice

This article traces the origins of spirituality in clinical social work and psychotherapy from the nineteenth century to contemporary practice. Cases involving bereavement, terminal illness, and immigration often incorporate spirituality into traditional treatment. The author discusses his own spiritual journey, and the incorporation of spirituality into his work with agency-based clients. He also draws a distinction between religion and spirituality, noting the importance of including the latter into work with interested clients.     

Encounter with Soul

For Americans in the new Millennium, there is a revival of interest in spiritual matters. Simultaneously, attention to spirituality in the social work profession is a cutting edge theme. Social work has a holistic focus on person-in-environment, acknowledging the psychological, emotional, physical and social aspects of the individual. The spiritual is also a defining aspect of each individual. Bidden or unbidden, therapists are confronted daily with the manifestations of the spiritual yearning of their clients while also being confronted with their own spiritual attitudes. The endeavor to understand the human dilemma must include the spiritual dimensions of both therapist and client. This article defines the author's therapeutic attitude as it is informed by social work training, personal life experience, and spiritual religious beliefs. Several case examples are included.     

Disentangled,decentred and democratised: Youth Studies for the global South

Youth Studies’ theories often assume universal generalisability despite rarely making the global South, or its youthful populations, ontologies, values and politics the focus of research. This paper grapples with the idea of a Youth Studies ‘for’ the global South, questioning whether theories/approaches that centre on the global North can be usefully applied in the global South, how and for what purpose. After describing two mainstream domains of Youth Studies scholarship, questioning how they may become applicable to Africa, Latin America and developing countries in Asia, we explicate the geo-politically situated nature of knowledge production. We ask how theories that originate elsewhere can be adapted and put to work in new contexts, contributing towards a Youth Studies that enhances the lives of youth on the global periphery. In Southern sites urgent material challenges dominate young people's lives, requiring theories that are able to analyse the multi-dimensional contextual constraints youth experience. Knowledges can be useful regardless of where they originate, but only when they become intentionally entangled in local realities and are adapted accordingly. We argue, however, that a Youth Studies for the global South needs to demonstrate its relevance beyond applying theories to new local sites. It should be able to say something more general about the human condition. In the current conjuncture of economic instability, we believe that contexts where youth have had to adapt, hustle and survive in precarious conditions for an extended period of time might demonstrate something unique about the human condition, but only if we make these places the focus of our research gaze. The paper concludes with suggestions to enable a Youth Studies for the global South, one which may contribute to this emerging field more effectively through intentional strategies of disentangling, decentring and ultimately democratising the field.     

Addressing spiritual development in youth development programs and practices: opportunities and challenges

If strengthening children's moral and spiritual selves is the most important challenge facing youth-serving organizations in the United States today, three things are required to respond: a clear road map of where to go and how to get there, a critical mass of champions prepared to lead the way, and candid readiness assessments and strategies for individuals and organizations ready to take on this work. More clarity is needed on defining the concepts of spiritual development and spirituality, the boundaries and bridges needed between religious and secular organizations, and the activities and practices that are both effective and allowable under separation of church and state. Immediate steps to take include engaging frontline workers across sectors and identifying strategies for integrating spiritual development into youth practice.     

Participation and young people involved in prostitution

This paper discusses a campaign which involves young people with experience of prostitution in influencing policy and practice which affects this group: the National Youth Campaign on Sexual Exploitation (the Youth Campaign). It is argued that participation is critical to improving outcomes for young people involved in prostitution, yet is often overlooked. Through participation, young people with experience of prostitution can build their self‐esteem whilst also helping agencies and policy makers develop more effective strategies on youth prostitution. The paper examines in detail one piece of work undertaken by the Youth Campaign: a workshop run by two young women at a national conference on sexual exploitation. In addition, it gives an overview of current research, policy and practice on participation and young people involved in prostitution and makes recommendations for how practice in this area could be improved. Copyright © 2006 John Wiley & Sons, Ltd.     

Processes of Religious and Spiritual Influence in Adolescence: A Systematic Review of 30 Years of Research

This is a systematic review of 30 years (1988‐2017) of empirical research on processes of religious/spiritual influence in adolescence. We followed a multi‐step process that resulted in 241 studies organized according to eight research questions and the corresponding methods and analyses typically used to address them. We coded these studies based on the dimensions of religiosity/spirituality and the youth outcomes involved. In some cases (quantitative studies of mediation and moderation, as well as qualitative studies) we also coded a third process variable. Results of the coding process revealed a number of interesting patterns. First, religiosity/spirituality is generally adaptive for adolescents, protecting them from negative outcomes (e.g., risk behaviors and mental illness), and promoting positive youth development and flourishing. Nevertheless, in some contexts, religiosity/spirituality may be at least partially maladaptive. Second, there is some evidence, from experimental and longitudinal studies, that relations between religiosity/spirituality and adaptive outcomes are causal. Third, there are numerous complex and dynamic processes by which religiosity/spirituality relate to youth outcomes. In terms of mediation studies, the most salient mediating processes seem to involve religiosity/spirituality dimensions, peers, values/attitudes, and social control/norms. Fourth, religiosity/spirituality is multidimensional, involving various interwoven facets at the individual and ecological levels. Private or personal aspects of religiosity/spirituality (e.g., religious/spiritual importance) tend to be more salient predictors of outcomes than public aspects of religiosity/spirituality (e.g., religious worship service attendance). The results of this systematic review point to promising directions for future research. First, more research is needed studying a broader range of dimensions of religiosity/spirituality, processes of influence, and outcomes. In terms of religiosity/spirituality, much of the prior work has focused on overall religiosity/spirituality, and religious/spiritual behaviors (e.g., worship service attendance). In terms of outcomes, the emphasis has been on religiosity/spirituality protecting against maladaptive outcomes (e.g., substance use). Second, more research is needed examining the role of culture, and using more rigorous methods (e.g., experience sampling, experimental design, longitudinal design, or mixed methods). This systematic review provides a detailed analysis of what is known regarding processes of religious/spiritual influence in the lives of adolescents, and hopefully better positions researchers to move the field forward.     

‘Individual and connected’: an exploration of young people’s discourses about youth cafes in Ireland

Since 2000, youth cafes are accorded prominence in Irish youth policies and research. Youth cafes are drug and alcohol free recreational spaces and research shows that they impact positively on young people. Youth cafes are broadly similar to youth clubs, but they are less structured and are primarily youth-led spaces. This paper draws on qualitative materials from a national study of youth cafes in Ireland, arguing that young people’s perceptions of youth cafes are linked to individuality and connectedness. In this paper, we explore these discourses surrounding individuality and connection in detail and argue that youth work in the twenty-first century must simultaneously appeal to young people’s need for space to ‘be’ and to find themselves and provide a structure within which they can relate to others and wider society.     

Figures of youth: on the very object of Youth Studies

ABSTRACT

‘Youth’ as a social category is used and abused in all manner of ways across an array of fields, platforms, discourses and spaces, Youth Studies notwithstanding. When we talk about ‘young people’ sometimes we seem to be referring to different phenomena, depending upon our political interests, theoretical perspectives and research methods. This article interrogates how the concept of ‘youth’ is figuratively put to work. By suggesting different figures of youth, and inviting suggestions for more, I propose that tracing how they are situated in different ontological spaces can develop a clearer conception of our research object(s) and help reduce confusion and the possibility that we are talking past each other. The incomplete picture I want to paint of figures of youth, in quite broad-brush strokes, all inter-relate in something of a feedback loop, a material-semiotic assemblage that forms powerful affects for the ways that ‘youth’ is brought into being, how youth are researched, governed, co-opted and exploited.     

Social Work,Spirituality, and Diasporic Communities

Abstract

The discourse surrounding the role of spirituality in social work practice has been expanding exponentially in recent years. Similarly, the discourse surrounding the role of spirituality among diasporic communities has expanded in recent times as well. In this paper, we will consider the linkages between social work, spirituality, and diaspora. We will focus our discussion on a particular diasporic spiritual community, the Sathya Sai Baba movement and its social service activities. We will then consider the implications of such spiritual movements for the social work profession. Among the key issues explored in this paper are the change in the social construction of populations that have moved between two countries as 'immigrant communities' to 'diasporic communities' and the implications of these changes for social work. Another critical issue we discuss is how working with spiritual movements may help address the 'spiritual deficit' concern that some social work academics have referred to, and indirectly at least, we begin to address 'the social work crisis' issue that has negatively affected the social work profession over the last few years.     

Processes of Religious and Spiritual Influence in Adolescence: Introduction to a Special Section

This paper serves as the lead article introducing the special section of the Journal of Research on Adolescence focused on processes of religious and spiritual influence during adolescence. The purpose of the special section is to review prior theory and research on the processes by which religiosity and spirituality might influence youth outcomes, present original cutting‐edge theory and research on processes of religious and spiritual influence, and point to the most fruitful directions and methodological approaches for future work in the area. The special section is guided by eight research questions which push researchers to go beyond mere bivariate associations between religion/spirituality and youth outcomes to unpacking the processes of influence at work.     

A place for mobility in metaphors of youth transitions

ABSTRACT

Metaphors are central in the study of youth; in fact, it has been argued that ‘youth’ itself could be considered a metaphor. In a recent assessment of transition-related metaphors, Cuervo and Wyn [2014. “Reflections on the Use of Spatial and Relational Metaphors in Youth Studies.” Journal of Youth Studies 17 (7): 901–915.] have noted that such metaphors as ‘niches’, ‘pathways’, ‘trajectories’ and ‘navigations’, often contain an element of movement. However, it is still under-debated how we can systemically incorporate mobility into the study of young people to capture the precarity characterising their lives (a), but also heuristically link to metaphors used to describe the changing shape of careers of young people (b). Indeed, scholarship on ‘boundaryless careers’ and ‘peripatetic careers’ appear to have developed separately from the youth-related literature, albeit dealing in part with similar issues. Departing from Furlong’s work on metaphors in youth studies, this article interrogates potential for intertwining research lines within the growing debate on mobility in youth transitions. The article develops at a conceptual level; however it takes on Furlong’s legacy in the sense of contributing to a youth research agenda which is attentive to both the creation of new imaginative categories for the study of current conditions of youth, and the challenges that emerge in discursively positioning youth in society.     

Spiritual development in youth worker preparation: a matter of resolve

Once we are convinced that attentiveness to spiritual development has the potential to enrich and improve youth work practice, equipping youth workers with the necessary skills and capacities can proceed. A model for such preparation begins with youth workers' reflecting on their own spiritual autobiographies.     

Youth workers' use of Facebook for mediated pastoralism with juvenile delinquents and youths-at-risk

Youth work seeks to rehabilitate juvenile delinquents for re-entry into mainstream society and to prevent youths-at-risk from falling into delinquency, thus necessitating that youth workers assiduously monitor their clients. With the avid use of social media by youths, youth workers must also adopt these communication platforms to reach out to their young clients. Drawing from interviews with youth workers, this study analyses how they use Facebook to communicate with their clients and monitor their activities. Surveillance forms a key thrust of youth workers' professional use of Facebook, enhancing their ability to oversee these youths' personal development for the purposes of mentoring and rehabilitation. Contrary to dystopian, power-centric conceptions of surveillance, the study finds that the youth workers' surveillance of their clients is undergirded by care and beneficence, better understood using Foucault's concept of pastoralism. Through mediated pastoralism via Facebook, these youth workers can derive a more extensive picture of their clients, including their emotional state and peer interactions. With this knowledge, the youth workers can then calibrate their interventions more strategically and only step in when their clients engage in behaviour that poses significant risks or danger. In so doing, the youth workers foster sustainable social capital with their clients that they can still leverage over time. Facebook communications also help the youth workers to bridge communication gaps with these youths. The study also examines how the youths resist the youth workers' oversight in various ways.     

“Do you guys hate Aucklanders too?” Youth: voicing difference from the rural heartland

This paper extends recent work in the geography of childhood and youth studies by examining the ways in which rural youth voice their understandings of what it means to be a young person at this historic moment (the end of the twentieth century) in New Zealand. Youth First¹ has been a nationwide project which has sought to privilege what young people 10–17 years say as a basis for evaluating the last 15 years of economic and cultural change in New Zealand. Over the course of 3 years a methodology was used to constitute spaces where youth voices would be heard. Focus Groups and “Youth Tribunals” have been conducted across New Zealand involving young people from diverse social and ethnic backgrounds. This methodology was supported by a development programme for beginning researchers also from diverse backgrounds and disciplines, and by the significant participation by young people in the design and conduct of the “Youth Tribunals”. Their participation has been critical to the power of the methodology to constitute spaces where rural youth have provided rich testimonies about their complex lives. While the voices of rural youth in the study resonate with national youth themes, including the theme of “not being listened to” they also speak to the nuances and differences in the lives of rural New Zealand youth. We would argue that in sharp contrast to the organizing concept of one “rural childhood” our research clearly shows that there are different possibilities in growing up rural. Maori and Pakeha² youth for example draw on different cultural and linguistic resources to voice their relationships to place and identity. Although vehemently clear about the ways in which they were excluded from participation in community life and their strategies of resistance, rural youth in this study also provided analyses which showed their commitment to positive possibilities which they saw as part of rural lives and communities.