Journal articles: 'Spirituality in social work practice'

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Dane, Barbara. "Spirituality in Social Work Practice." Cultural Diversity & Mental Health 3, no. 2 (1997): 153–54. http://dx.doi.org/10.1037/1099-9809.3.2.153.

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Seinfeld, Jeffrey. "Spirituality in Social Work Practice." Clinical Social Work Journal 40, no. 2 (March 30, 2012): 240–44. http://dx.doi.org/10.1007/s10615-012-0386-1.

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Phillips, Carol. "Spirituality and social work: Introducing a spiritual dimension into social work education and practice." Aotearoa New Zealand Social Work 26, no. 4 (March 12, 2016): 65–77. http://dx.doi.org/10.11157/anzswj-vol26iss4id27.

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Against a background of growing international interest in the place of spirituality in social work education and practice, this paper describes a qualitative study of the spiritual expe- riences of non-Māori social work students at Te Wānanga o Aotearoa, and the application of spirituality to their practice as social workers. The study found that both the programme and Wānanga environment enhanced and deepened participants’ own spirituality and flowed through into their practice. Elements of the Wānanga programme which contributed to the students’ spiritual development are identified, along with a discussion of the influence of the bicultural nature of the programme and take pū on their practice.

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Kin Kwan, Chi, Jerf W. K. Yeung, and Chris Y. W. Kong. "UTJECAJ RELIGIOZNOSTI I DUHOVNOSTI NA SVAKODNEVNU PRAKSU SOCIJALNIH RADNIKA." Annual of Social Work 27, no. 3 (April 24, 2021): 543–61. http://dx.doi.org/10.3935/ljsr.v27i1.352.

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THE IMPACT OF RELIGION/SPIRITUALITY ON SOCIAL WORKERS’ DAILY PRACTICE Although social work can trace the roots of its establishment as a profession to religion/spirituality, the relationship between social work and religion/spirituality has deteriorated due to the former’s professionalisation and secularisation. Nevertheless, religious/spiritual values are important for many social work services and for the practice of the profession. It is, hence, worth demarcating the role of religion/spirituality for frontline social workers. In the current qualitative study, repeated interviews were conducted with 11 Chinese social workers from diverse social work settings. It was noted that Eastern and Western religion/spirituality can instilmeaning and value in the profession’s nature.

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Hurst, Jane. "Disability and Spirituality in Social Work Practice." Journal of Social Work in Disability & Rehabilitation 6, no. 1-2 (April 26, 2007): 179–94. http://dx.doi.org/10.1300/j198v06n01_10.

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Cauda, Edward R. "Spirituality, Religious Diversity, and Social Work Practice." Social Casework 69, no. 4 (April 1988): 238–47. http://dx.doi.org/10.1177/104438948806900406.

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Christian, existentialist, Jewish, shamanist, and Zen Buddhist perspectives on social work practice are compared in a review of practice literature and analysis of interviews with various scholar/practitioners. Future needs and development of spiritually sensitive practice are discussed.

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Jacobs, Carolyn. "Essay: On spirituality and social work practice." Smith College Studies in Social Work 66, no. 2 (March 1996): 171–75. http://dx.doi.org/10.1080/00377319609517452.

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Djopkang, Jean-Djosir. "Spirituality matters in social work: connecting spirituality, religion, and practice." European Journal of Social Work 21, no. 5 (February 7, 2018): 797–98. http://dx.doi.org/10.1080/13691457.2018.1434269.

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Robson, Ed. "Spirituality Matters in Social Work (Connecting Spirituality, Religion and Practice)." Journal of Social Work Practice 31, no. 3 (October 3, 2016): 371–73. http://dx.doi.org/10.1080/02650533.2016.1218831.

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Crisp, Beth R. "Religion, spirituality and social work: an international perspective." International Journal of Human Rights in Healthcare 11, no. 2 (May 14, 2018): 91–99. http://dx.doi.org/10.1108/ijhrh-10-2017-0060.

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Purpose While there has been the emergence of a substantial body of scholarship on the place of religion and spirituality in social work, the predominant voices in this discourse have primarily been authors from the English-speaking North Atlantic countries. The purpose of this paper is to redress this issue by exploring the impact of other national perspectives. Design/methodology/approach Using a post-colonial perspective, the author reflects on the issues which emerged in seeking to develop a truly international perspective on religion and spirituality in social work. Findings There are important historical and contextual differences between countries which influence how social work is practiced, as well as different understandings as to what social work is. These differences are reflected in social workers’ understandings as to how religion and spirituality can be utilised in social work practice. It is also noted that the growing enthusiasm of social workers to embrace religion and spirituality in their practice needs to be tempered by the realisation that religion and spirituality can be harmful in some circumstances. Originality/value This paper demonstrates how drawing on a wider range of international perspectives has the potential to enrich social work scholarship and practice.

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Callahan, Ann M. "Social Work and Spirituality (Transforming Social Work Practice), by Ian Mathews." Journal of Religion & Spirituality in Social Work: Social Thought 29, no. 3 (August 9, 2010): 271–75. http://dx.doi.org/10.1080/15426432.2010.495635.

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George, Miriam, and Vanessa Ellison. "Incorporating Spirituality into Social Work Practice with Migrants." British Journal of Social Work 45, no. 6 (April 29, 2014): 1717–33. http://dx.doi.org/10.1093/bjsw/bcu035.

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Jackson, Margaret Ann. "Christian womanist spirituality: Implications for social work practice." Social Thought 21, no. 1 (January 2002): 63–76. http://dx.doi.org/10.1080/15426432.2002.9960307.

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Rinkel, Michaela, Kelli Larsen, Chloe Harrington, and Christiana Chun. "Effects of social work practice on practitioners’ spirituality." Journal of Religion & Spirituality in Social Work: Social Thought 37, no. 4 (October 2, 2018): 331–50. http://dx.doi.org/10.1080/15426432.2018.1512388.

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Hall, Ronald E. "Social Work Practice with Arab Families: The Implications of Spirituality vis-à-vis Islam." Advances in Social Work 8, no. 2 (November 30, 2007): 328–37. http://dx.doi.org/10.18060/211.

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In the aftermath of September 11, 2001, spiritualism has become apparent as critical to social work practice with Arab families. Regrettably, research on Arab families today is all but non-existent.Their belief in Islam is the fastest growing form of spirituality in Central Asia. Social workers who do not acknowledge this fact will be at a severe disadvantage in their attempts to treat Arab clientele. It is not compulsory that practitioners endorse client belief systems or other aspects of their spirituality, but practitioners should acknowledge said systems as a critical point in the client’s frame of reference. In the interest of social justice, social workers are thus challenged to develop creative treatment strategies less confined to Western bias.

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Pandya, Samta. "Social Work with Environmental Migrants: Exploring the Scope for Spiritually Sensitive Practice." Social Work 66, no. 2 (April 1, 2021): 148–56. http://dx.doi.org/10.1093/sw/swab001.

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Abstract This article reports a survey of social workers’ (N = 1,204) views on the scope for spiritually sensitive practice with environmental migrants. Results indicated some variations in models, assessment methods, techniques, and intervention goals. Social workers from North America and South America, females, Christians, and Hindus working with environmentally forced migrants, and with higher scores on personal spirituality measures, favored the strengths perspective and model of salutogenesis, spiritual life maps, and spiritual competencies open dialogue as assessment methods; meditation and mindfulness as congruous techniques; and intervention goals as comprehensibility–manageability–meaningfulness and positive coping. Social workers from the Asia-Pacific and African regions, males, Muslims, and Buddhists working with environmental emergency and environmentally induced economic migrants, and with lower personal spirituality scores, preferred the biopsychosocial model and transpersonal spectrum models, spiritual genograms and spiritual history assessment; techniques such as guided visualization, journal keeping, physical disciplines, and active imagination; and goals of interventions such as happiness and forgiveness.

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Bauer, Sandy, and Caroline Campbell. "Christian Faith and Resilience: Implications for Social Work Practice." Social Work & Christianity 48, no. 1 (February 1, 2021): 28–51. http://dx.doi.org/10.34043/swc.v48i1.212.

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This scoping review was undertaken to understand the current intersection of resilience, Christian faith, and social work practice in the professional literature. Five prominent themes emerged that included characteristics of resilience, cultural and communal resilience, spiritual practices, positive and negative spiritual/religious coping, and social work practice principles. Implications for practice and research are discussed with an emphasis on building the knowledge and literature on Christian spirituality and resilience within the social work field beyond a conceptual understanding.

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Graham, John R., Jeannette Waegemakers Schiff, and John Coates. "Introduction: Social Work, Spirituality, and Social Practices." Journal of Religion & Spirituality in Social Work: Social Thought 30, no. 3 (July 2011): 187–92. http://dx.doi.org/10.1080/15426432.2011.587378.

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Roberson, C. Jean, Rachel Hagues, and Rachel Copeland. "Addressing Spirituality." Social Work & Christianity 48, no. 3 (August 2, 2021): 275–87. http://dx.doi.org/10.34043/swc.v48i3.215.

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The Council on Social Work Education (CSWE) recognizes faith and spirituality as a dimension of individual diversity, shaping a person’s identity and experiences in the world (CSWE, 2015). Social workers require an ethical integration of faith and spirituality into their professional practices. Herein, we discuss practical ways to teach students to know themselves, uncover their biases, and ethically address faith and spiritually in a way that it is less likely to be an unconscious influencer on their practice. We give examples from across our curriculum of how we are teaching students to wrestle with their own worldview and to recognize the choices it leads them to want to make with clients.

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Crisp, Beth R. "Charting the Development of Spirituality in Social Work in the Second Decade of the 21st Century: A Critical Commentary." British Journal of Social Work 50, no. 3 (March 16, 2020): 961–78. http://dx.doi.org/10.1093/bjsw/bcaa015.

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Abstract This article provides a critical commentary on the place of spirituality in social work scholarship in the second decade of the twenty-first century. Compared with previous decades, the applications of spirituality within social work have expanded, and understandings of what spirituality entails have become more nuanced. In part, this reflects an intention and methodology which enabled scholarship from beyond the Anglosphere to be included in this commentary, including the perspectives of indigenous peoples. Three key issues were identified in the literature: a lack of consensus as to how spirituality is understood, including whether it can be measured; the broadening scope for spirituality in social work practice, including growing recognition that spirituality has a role beyond direct practice in social policy and advocacy work; and the impact on social workers or holistic practice models which acknowledge the spirituality of service users and consequences of this for social work education. Although there are many positives to have emerged from this growing acceptance of a legitimate place for spirituality in social work, social workers need to take care to ensure that the ways they incorporate spirituality into their practice is not harmful to service users.

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Singletary, Jon E. "A Multiparadigmatic Approach to Religion in Social Work Education." Advances in Social Work 9, no. 2 (December 10, 2008): 63–78. http://dx.doi.org/10.18060/147.

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The attention given to faith-based human services in the past decade has created interest in pedagogical models of the ethical integration of spirituality, religion and social work practice. Following a discussion of philosophical, theoretical, and theological perspectives, this paper explores different sociological paradigms of knowledge and practice that may be of value when seeking to utilize spiritual and religious content into social work education. The implications of this article relate to educational settings that seek to incorporate content on religion and spirituality in social work education as well as to social work practice in religious organizations.

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Cascio, Toni. "Incorporating Spirituality into Social Work Practice: A Review of What to Do." Families in Society: The Journal of Contemporary Social Services 79, no. 5 (October 1998): 523–31. http://dx.doi.org/10.1606/1044-3894.719.

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The importance of spirituality in the lives of many clients has been acknowledged in the most recent curriculum policy statement of the Council on Social Work Education and the Diagnostic and Statistical Manual of Mental Disorders of the American Psychiatric Association. A number of studies have also appeared in the professional literature advocating for the inclusion of spirituality in both social work practice and education. Despite this legitimacy, social workers are often reluctant to address this issue for a variety of reasons, most notably the lack of knowledge on this subject and its application to practice. To that end, this article presents general information on spirituality and discusses specific ways of incorporating the spiritual dimension into social work assessment and intervention.

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Belcher, John R., and Marcela Sarmiento Mellinger. "Integrating spirituality with practice and social justice: The challenge for social work." Journal of Religion & Spirituality in Social Work: Social Thought 35, no. 4 (October 2016): 377–94. http://dx.doi.org/10.1080/15426432.2016.1229645.

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Crowder, Rachael. "Spirituality in Social Work and Education: Theory, Practice, and Pedagogies." Social Work Education 32, no. 7 (October 2013): 964–65. http://dx.doi.org/10.1080/02615479.2013.802538.

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Delich, Nancy Ann Marie. "Spiritual Direction and Deaf Spirituality: Implications for Social Work Practice." Journal of Religion & Spirituality in Social Work: Social Thought 33, no. 3-4 (July 3, 2014): 317–38. http://dx.doi.org/10.1080/15426432.2014.930630.

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Callahan, Ann M. "Spirituality Matters in Social Work: Connecting Spirituality, Religion, and Practice, by J. R. Dudley." Journal of Religion & Spirituality in Social Work: Social Thought 36, no. 3 (July 3, 2017): 384–85. http://dx.doi.org/10.1080/15426432.2017.1337460.

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Senreich, Evan. "An Inclusive Definition of Spirituality for Social Work Education and Practice." Journal of Social Work Education 49, no. 4 (August 13, 2013): 548–63. http://dx.doi.org/10.1080/10437797.2013.812460.

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Pandya, Samta P. "Students’ views on expanding contours of social work practice through spirituality." Journal of Religion & Spirituality in Social Work: Social Thought 37, no. 3 (July 3, 2018): 302–22. http://dx.doi.org/10.1080/15426432.2018.1485072.

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Buckey, Julia W. "Empirically Based Spirituality Education: Implications for Social Work Research and Practice." Journal of Social Service Research 38, no. 2 (January 2012): 260–71. http://dx.doi.org/10.1080/01488376.2011.647979.

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Boynton, Heather M., and Christie Mellan. "Co-Creating Authentic Sacred Therapeutic Space: A Spiritually Sensitive Framework for Counselling Children." Religions 12, no. 7 (July 12, 2021): 524. http://dx.doi.org/10.3390/rel12070524.

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Social work values client-centered holistic approaches of care, yet there is a lack of approaches addressing spirituality in counselling with children. Children’s spirituality and conceptualization have been disenfranchised. Children’s spiritual experiences, ways of knowing and perceptions are important to attend to when supporting them through an impactful life event such as trauma, grief, or loss (TGL). Parents may not fully understand or have the capacity to attend to their child’s spirituality. Counsellors appear to lack knowledge and training to attend to the spiritual needs and capacities of children. This article offers some research findings of children’s spirituality deemed to be vital for healing from TGL and counselling. It provides an understanding of some of the constructs and isolating processes described by children, parents and counsellors related to children’s spirituality in TGL. It also will present a spiritually sensitive framework specifically attuned to the spiritual dimension and creating spaces of safety and hope when working with children. The implications of not addressing the critical spiritual dimensions in practice for children are discussed, and recommendations for continued research and training for further theoretical development and future social work practice are offered.

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Damianakis, Thecla. "Postmodernism, Spirituality, and the Creative Writing Process: Implications for Social Work Practice." Families in Society: The Journal of Contemporary Social Services 82, no. 1 (February 2001): 23–34. http://dx.doi.org/10.1606/1044-3894.218.

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Social work, as a profession, is struggling to determine the value of postmodernism and spirituality, and how these approaches to life provide alternative ways of interpreting the universe and the nature of social work practice. Although social work is founded on both a liberal arts and a social science education, some authors are challenging social work's historical emphasis on the social sciences; they advocate that social work instead reconsider the role of the humanities as a force affecting practice. While social work continues to root its practice in modernity, determinism, and the social sciences, the possibility should be considered that postmodernism, spirituality, and the creative writing process have the potential to expand social work to a more creative and meaningful kind of practice. By exploring the relationships between power and knowledge, pathology and creativity, core identity and multiple selves, it becomes clear that our subjectivity, our human potential, and our voices can facilitate very deep intuitive, creative, and transpersonal levels of communication between the social worker and the client.

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손신 and Hyo-jin Shin. "The Meaning and Role of Spirituality and Religion in Social Work Practice." Theological Forum 59, no. ll (March 2010): 201–26. http://dx.doi.org/10.17301/tf.2010.59..009.

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Sheridan, Michael J., and Katherine Amato-von Hemert. "The Role of Religion and Spirituality in Social Work Education and Practice." Journal of Social Work Education 35, no. 1 (January 1999): 125–41. http://dx.doi.org/10.1080/10437797.1999.10778952.

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Oxhandler, Holly K. "Social Work Field Instructors’ Integration of Religion and Spirituality in Clinical Practice." Journal of Social Work Education 53, no. 3 (March 2017): 449–65. http://dx.doi.org/10.1080/10437797.2016.1269706.

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Derezotes, David S., and Kathleen E. Evans. "Spirituality and religiosity in practice: In‐depth interviews of social work practitioners." Social Thought 18, no. 1 (January 1995): 39–56. http://dx.doi.org/10.1080/15426432.1995.9960214.

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Duncan-Daston, Rana, Stephanie Foster, and Heather Bowden. "A look into spirituality in social work practice within the hospice setting." Journal of Religion & Spirituality in Social Work: Social Thought 35, no. 3 (June 17, 2016): 157–78. http://dx.doi.org/10.1080/15426432.2015.1102672.

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Higashida, Masateru. "Integration of Religion and Spirituality With Social Work Practice in Disability Issues." SAGE Open 6, no. 1 (January 25, 2016): 215824401562767. http://dx.doi.org/10.1177/2158244015627672.

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Ranz, Rebecca. "Developing Social Work Students’ Awareness of their Spiritual/Religious Identity and Integrating It into Their Professional Identity: Evaluation of a Pilot Course." British Journal of Social Work 51, no. 4 (March 8, 2021): 1392–407. http://dx.doi.org/10.1093/bjsw/bcab046.

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Abstract Recent literature on social work reveals an increasing interest in including spirituality/religion in practice and social workers’ need to engage more actively with clients’ religious traditions and spirituality. However, very few current practitioners have been taught how to do so. This qualitative study, conducted in a school of social work in southern Israel, evaluates the effect of an elective pilot course on social work and Judaism aimed at enabling students to develop an awareness of religion and spirituality. The data were gathered through a brief questionnaire administered at the end of the course, after final grades were assigned. The findings indicate that at the start of the course the students’ perception was that a separation existed between religion/spirituality and social work. As the course progressed, they reflected on their religious/spiritual identity in its encounter with their professional identity. They were able to connect religion/spirituality and social work and to consider the spiritual/religious world of clients. It is recommended that social work schools develop courses that link religion and spirituality to the profession.

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Lee, Eun-Kyoung “Othelia”, and Callan Barrett. "Integrating Spirituality, Faith, and Social Justice in Social Work Practice and Education: A Pilot Study." Journal of Religion & Spirituality in Social Work: Social Thought 26, no. 2 (June 12, 2007): 1–21. http://dx.doi.org/10.1300/j377v26n02_01.

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Cheon, Jeong Woong, and Edward R. Canda. "The Meaning and Engagement of Spirituality for Positive Youth Development in Social Work." Families in Society: The Journal of Contemporary Social Services 91, no. 2 (April 2010): 121–26. http://dx.doi.org/10.1606/1044-3894.3981.

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Spirituality is becoming recognized as an important source of strength within social work and the positive youth development field. However, social work innovations related to spirituality have mainly focused on adults. In order to increase focus on youth, this article integrates insights about spirituality from the positive youth development field and social work. First, it provides a conceptualization of spirituality in relation to youth. Second, the article explains the importance of spirituality for strengths-based social work that can enhance youth development by attending to issues of meaning and identity, development toward adulthood, risk factors, and personal and environmental religious and spiritual resources. It highlights spirituality-based helping practices that may be applicable to working with youth.

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Runnels, Ratonia C., and Albert Thompkins. "Using Fowler’s Stages of Faith to Understand the Development of Aspiring Social Workers." Social Work & Christianity 47, no. 4 (November 1, 2020): 19–29. http://dx.doi.org/10.34043/swc.v47i3.80.

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The integration of religion and spirituality into social work education and practice remains a contentious topic of debate. For Christian social workers, social work students and educators, integrating theories of faith and faith experiences into the educational process can be beneficial. To date there has been little evidence on how teaching spirituality and religion content in accredited programs is enhancing practice. This article presents a conceptual roadmap for instructors and students preparing to enter field practicum. By aligning Fowler's Stages of Faith with students' anticipatory process, instructors can be better equipped to navigate each stage of development.

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Moss, Bernard. "Thinking Outside the Box: Religion and Spirituality in Social Work Education and Practice." Implicit Religion 8, no. 1 (April 2005): 40–52. http://dx.doi.org/10.1558/imre.2005.8.1.40.

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Hesook Lee. "A study on the spirituality-perspective in the practice of Buddhist social work." BUL GYO HAK YEONGU-Journal of Buddhist Studies 22, no. ll (April 2009): 297–328. http://dx.doi.org/10.21482/jbs.22..200904.297.

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Okundaye, Joshua Nosa, Pamela Smith, and Claudia Lawrence-Webb. "Incorporating Spirituality and the Strengths Perspective into Social Work Practice with Addicted Individuals." Journal of Social Work Practice in the Addictions 1, no. 1 (January 2001): 65–82. http://dx.doi.org/10.1300/j160v01n01_06.

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Carlisle, Patricia. "A Tricky Question: Spirituality and Mental Health Social Work Practice in Northern Ireland." Journal of Religion & Spirituality in Social Work: Social Thought 34, no. 2 (April 3, 2015): 117–39. http://dx.doi.org/10.1080/15426432.2014.959695.

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Wilson, Daniel W. "Integrating Spirituality in Clinical Social Work Practice: Walking the Labyrinth, by M. Cunningham." Journal of Religion & Spirituality in Social Work: Social Thought 34, no. 1 (January 2, 2015): 114–16. http://dx.doi.org/10.1080/15426432.2015.985969.

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Plitt Donaldson, Linda. "Exploring meaning, purpose, and well-being: Religion, spirituality, and existential social work practice." Journal of Religion & Spirituality in Social Work: Social Thought 37, no. 1 (January 2, 2018): 1–2. http://dx.doi.org/10.1080/15426432.2018.1435103.

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Hall, Ronald E., Jonathan N. Livingston, Camille J. Brown, and Jessica A. Mohabir. "Islam and Asia Pacific Muslims: the implications of spirituality for social work practice." Journal of Social Work Practice 25, no. 02 (June 2011): 205–15. http://dx.doi.org/10.1080/02650533.2010.545484.

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Oxhandler, Holly K., Rick R. Chamiec-Case, and Terry A. Wolfer. "A Pilot Study to Develop and Validate the Social Worker’s Integration of their Faith – Christian (SWIF-C) Scale." Social Work & Christianity 46, no. 2 (April 20, 2019): 57–78. http://dx.doi.org/10.34043/swc.v46i2.67.

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Recent studies have demonstrated that social workers’ intrinsic religiosity is the largest predictor of whether they integrate clients’ religion/spirituality in practice. However, to date, no instrument has been developed to begin to understand the complex relationship between how a social worker’s faith impacts their social work practice and vice versa, especially among social workers who self-identify as Christian. Thus, this paper describes the development of the Social Worker’s Integration of their Faith – Christian (SWIF-C) scale to explore the following: 1) Does the SWIF-C have content and criterion validity? 2) Can the SWIF-C be condensed into fewer subscales to explain factors related to practitioners’ integration of their own religion, spirituality, and faith (RSF) into practice? The results indicated the SWIF-C is reliable and an exploratory factor analysis resulted in four subscales, including the: 1) impact of social work on one’s faith, 2) impact of faith on one’s social work practice, 3) impact of faith on one’s social work identity, and 4) conflict between one’s faith and social work. Based on these findings, implications and recommendations for social work education and practice are discussed.

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Hodge, David R. "Equipping Social Workers to Address Spirituality in Practice Settings: AModel Curriculum." Advances in Social Work 3, no. 2 (November 30, 2002): 85–103. http://dx.doi.org/10.18060/32.

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While there is growing interest in incorporating clients’ spiritual beliefs and values into social work practice, several studies have shown that social workers lack the necessary training to address spiritual issues in a culturally competent manner. This paper addresses this need by providing an annotated spirituality training course for use in various settings. Topics or domains covered in the curriculum include ethics and values, research and theory on spirituality, the nation’s spiritual demographics, the cultures of major spiritual traditions, value conflicts, spiritual interventions, assessment approaches, and the rights of spiritual believers. A number of potential assignments are offered,which are designed to promote practitioner self-awareness, respect for spiritual diversity, and an enhanced ability to assess and operationalize spiritual strengths to ameliorate problems in practice settings.

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Journal articles on the topic 'Spirituality in social work practice'

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