INTERFACING RELIGION, SPIRITUALITY AND SOCIAL WORK
3.4 INTEGRATION OF RELIGION, SPIRITUALITY AND SOCIAL WORK
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(Canda, 1997). Spirituality inspires a sense of mutual responsibility. Canda (1997) also argues that a spiritually sensitive social worker is in harmony with many stages and types of change in human life and cannot be confused by conflicting ideas. ―Spiritual sensitivity fosters an ethic of mutual benefit and social justice rather than selfish one sided gain‖ (Canda, 1997:2).
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exercises, prayer, visualisations, meditation, guided imaginary, spiritual genograms, yoga, music, spiritual histories, spiritual life maps or prayer with clients (Hodge, 2005;
Dwyer, 2010; Jacobs, 2010; Graff, 2007; Young & Koopsen, 2011; Knitter, 2010; Hodge, 2005). Canda and Furman (2010) have identified other spiritual interventions in poetry, music and meditation. Bhagwan (2010b) notes that these spiritual interventions are relevant in areas of HIV/AIDS, substance abuse and family problems. Bhagwan (2010c) also argues that, in the past, social work practitioners were using spiritual interventions without training. According to Canda and Furman (2010) transpersonal social work focuses on helping clients seek self-transcendence, health spiritual experiences working towards personal transformation and establishing harmony between one‘s self and others.
Spirituality has been found to be at the centre of existence for many people and has consequently been integrated into some social work therapeutic interventions with clients. Social workers and other helping professionals are encouraged to recognise the role of spirituality in their client‘s lives. Weinstein (2008) notes that the amalgamation of spirituality and social work has implications in the areas of trauma, end-of-life issues, aging, illness, chronic mental illness, the meaning of life, and attempting to answer the age-old question, ―Why is this happening?‖. The seriousness in the interface between religion and social work is seen in the establishment of the Journal of Religion and Social Work, establishment of associations such as the Society for Spirituality and Social Work, Canadian Society for Spirituality and Social Work and conferences like the Convention for Spirituality and Social Work.
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In studies by Rice and McAuliffe (2009) and Dwyer (2010), social workers were found to accept spiritually-related intervention strategies with their clients. However, Wilkinson (2012) asserts that social workers need proper training in the areas of religion and spirituality for them to have effective intervention strategies. Canda (1989) maintained that religion touches clients considerably and that people possess spiritual needs that assist in providing an understanding of and purpose for life. According to Asher (2001), all other things considered, more faith and hope result in; fewer hospitalisation days, fewer days in jail or prison, more days in school, more days on the job, fewer suicides, and less spouse, child, and elderly abuse. Canda (1997) further posits that social workers create a living hell for their clients when they cut them off from their souls.
Cascio (2012) states that it is common for people to question the reasons behind events, the purpose of life and that such questions can influence the encounter between social workers and their clients. It is beneficial to create a spiritually conducive atmosphere by telling clients that spiritual topics are acceptable in the helping process (Cascio, 2012). For this reason, it is vital that social work education include content regarding spirituality in order to prepare social workers to provide quality services to clients with different ideological perspectives (Hodge, 2003). Wuest (2009) declares that for social workers to include topics on spirituality in their curriculum, they should first agree on the relevance of the topic to the Discipline.
Social workers who are involved in situations of pain, or crisis need a greater awareness of religious and spiritual issues. Social work clients who are subjected to serious diseases or long term oppression need some way to make sense of their
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experiences (Gotterer, 2001). However, the principle of client self-determination remains central. Social workers should never try to impose their own beliefs on clients. Religion can hold negative connotations because it is frequently equated with rigidity and dogmatism as well as perceptions about unequal treatment of women or gender stereotypes (Cascio, 2012). Dalton (2005) indicates that since social workers work with clientele groups with divergent value systems and ideological perspectives, they should have knowledge and appreciation of various spiritual perspectives. A number of social work clients have a belief in a higher power. For example, a study by Baylor University (2006) found that 63% of people not affiliated with religion still believe in a higher power and a third of them sometimes pray.
According to Hugen (1998), many founders of social work as a profession such as Felix Biestek and Mary Richmond were religiously motivated and expressed their faith by means of social work as a vocation and a calling from God to their brothers and sisters in need. Social workers are encouraged to assess a client‘s religious background and level of interest in using religious resources. Nelson-Becker (2005) argues that social workers need to develop comfort in hearing and discussing client images of God or divine power. It is also critical for ―social workers to develop a self-understanding regarding existential issues and spiritual growth and examine their beliefs, motivations, values and activities and consider the impact of these factors upon the client‘s spirituality‖ (Canda, 1988:245). A number of advantages have been realised from including religion and spirituality in social work practice among them: certain religious and spiritual practices have been found to improve health by, for example, lowering blood pressure, not smoking or drinking, lowering depression (Wiesman de Mamami,
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Tuchman & Duarte, 2010; Newberg & Waldman, 2009). They improve positivity and hope among clients (Rosmarin & Pargament, 2010; Wiesman de Mamami et al, 2010).
They also improve community and social support for clients (Jacobs, 2010). However, a number of risks have been noted in integrated religion and spirituality in social work practice. These include, among others, the following: (1) certain religious and spiritual practices can increase feelings of blame, anger, and guilt (Jacobs, 2010), (2) they can lead to increased levels of anxiety (Jacobs, 2010), (3) they can also result in the development of unhealthy coping mechanisms such as doubt, escape or delusions (Seaward, 2010; Rosmarin & Pargament, 2010).