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.     

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.     

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.     

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.     

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.     

The evolution of spirituality and religion in international social work discourse: Strengths and limitations of the contemporary understanding

ABSTRACT

As the profession’s interest in spirituality and religion has grown, new understandings of these two constructs have emerged. As in other areas of academic discourse, it is important to be informed about diverse understandings. Toward this end, the present article describes the emergence of the contemporary understanding of spirituality and religion in social work discourse and, perhaps more importantly, the strengths and limitations associated with the contemporary perspective. By illuminating some of the diverse arguments in favor of and against contemporary conceptualizations, the profession is better equipped to understand and work with these concepts in a professional and ethical manner.     

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.     

Integrating Religion and Social Work in Dual Degree Programs

Abstract

This article offers challenges, suggestions and examples for integrating insights from religion and social work in the context of masters level dual degree programs that link social work and other fields of study about religion, such as theology, pastoral counseling, and religious studies. The author first relates some personal and professional experiences regarding his own journey during the past 30 years in trying to find ways to connect religious studies, pastoral counseling, and social work. Next, the article presents suggestions for mutually beneficial ways that fields for studying religion and social work can challenge each other. Finally, several practical suggestions are given for designing integrated religion and social work dual degree programs.     

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     

State,profession, and religion: Reflecting on spirituality and indigenous social work in China in the Yushu Earthquake Relief

ABSTRACT

On April 14, 2010, a massive earthquake measuring 7.1M_s struck the Yushu Tibetan Autonomous Prefecture, Qinghai Province, China. Its scale notwithstanding, it has received much less national and international attention than the also immense Wenchun quake of 2008 in Sichun Province. This field report discusses the contribution of religion and spirituality in postdisaster relief in Yushu. It also calls for critical reflection on the issue of homogenization in the discussion of indigenous social work in China, and perhaps in other multiethnic countries in the world.     

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     

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.     

Religious Discrimination in Social Work

Abstract

Using quantitative and qualitative methods, this study explored perceptions of compliance with the ethical standards related to religion (N = 222). As posited, perceptions of ethical compliance were lower among social workers who affirmed a conservative or orthodox theological orientation compared to those who affirmed a liberal or progressive theology. Standards of particular concern were those related to (a) social work education about religious diversity and the oppression religious people encounter and (b) efforts to prevent and eliminate religious discrimination. In concert with these findings, qualitative analysis indicated two areas of major concern: institutional settings, such as academia, and colleagues. Respondents reported being demeaned, denigrated, ridiculed, and scorned by social work colleagues due to their religious beliefs, particularly in educational settings. Interestingly, 44% of both orthodox and progressive respondents knew of clients who had experienced discrimination due to their religious beliefs at the hands of social work colleagues.     

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.     

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.     

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.