Beyond Belief: Religion and Belief in Professional Practice

Beyond Belief : Religion and Belief in Professional Practice Parallel Sessions Programme: Papers and Workshops Wednesday 7 September 2011 Papers (14.45 – 16.15) Stream A Richmond Building D Floor D3 (Foyer) Chair: Geraldine Graham Paper 1: Peter Kevern (14.45) The rediscovery of spirituality in the last fifty years, in Christian churches, non- Christian faiths and in secular institutions such as the NHS, has been characterized by an emerging stress on relationships: whether with oneself, others, the universe or a ‘spiritual world’. The prevailing language identifies ‘the spiritual’ with affective attachment and experiences of connectedness. One possible consequence is the marginalization of other forms of spiritual expression, and thus barriers may be erected to the full participation of those whose spirituality is not expressed primarily in relational terms. In the current paper these issues are discussed through reflection on the experience of one of the authors, a nurse with a diagnosis of high-functioning autism. The argument is made that an individualistic and ritually impoverished generic spirituality is not adequate to the demands of social inclusion on the one hand or religious validity on the other. Public institutions such as the NHS and local authorities need to engage with both the social and historical practices of religious communities if they are not to exclude vulnerable individuals from the provision of ‘spiritual care’.

Paper 2: Frederick Longino (15.15) In this paper I explore how African Pentecostal beliefs and practices manifest in the African-Pentecostal community spirit and subsequently pose practical challenges over the role of Pentecostal faith in bringing up African children, and the work for child protection professionals in England. I explore the interplay between Pentecostal-parents’ faith, practitioners’ faith and the current child welfare policies and procedures as to how they shape and inform value systems, ethics and attitudes towards handling child welfare. The overall aim of this paper is to present synopsis of preliminary data from a PhD fieldwork and provoke intellectual discussion for issues surrounding faith, child welfare and child care professional in a diverse society.

Paper 3: Revd. Pearl Luxon (15.45)

The problems with Safeguarding in the churches in the past were concerned with organisations that saw themselves as separate and special (sacred). Furthermore, many in the church felt that protecting children or safeguarding their welfare was not the Church's task. That time has gone. Yet the Church's core values - concerning the dignity and value of every life, its concern for those who are vulnerable, for peace and reconciliation, for community and well-being - have also contributed over the centuries to our law and to justice and to charitable and welfare services as we now have them. The churches not only recognise now that they have to safeguard but that this work is central to their mission and ministry. What went wrong? What is the present position? How do churches now play their part in society when they have perhaps contributed to their own demise? Pearl Luxon gives an overview, following her departure in 2010 as Safeguarding Adviser for the Methodist Church of GB and the Church of England. She is now a freelance safeguarding consultant and trainer (www.pearlluxon.org.uk)

Stream B Norcroft MS2 Chair: Phil Lewis Paper 1: Liz Bondi and Alette Willis (14.45) Counselling and psychotherapy services are offered in a wide range of health and social care contexts in the public, private and voluntary sectors. This paper draws on evidence generated by a current research project on theology and therapy, together with an earlier project on voluntary sector counselling, to consider the influence of religion within the organisation, delivery, practice and uptake of these services. The paper draws attention to the longstanding influence of the churches as organisations committed to the provision of social welfare on the development and provision of counselling and psychotherapy. It also illustrates the centrality of religious faith to many of those individuals who have played critical roles in the development of non- affiliated and apparently "secular" services. The paper argues that recent trends within the professions of counselling and psychotherapy have tended to eclipse from view the deeply ingrained influence of religion, in favour of a more clinically-oriented and secularised story about their past, present and future. Reclaiming a different story that reaches across the boundaries between the religious and the secular, and between personal meaning and the clinical treatment, is especially important at this moment given significant changes in the contexts in which counselling and psychotherapy operate. The paper discusses ways in which this alternative story might be disseminated among practitioners, providers, commissioners and service-users.

Paper 2: Raisuyah Bhagwan (15.15) Spiritually sensitive practice is important as it engages “empathic connection, understanding of others’ perspectives, partnership, connection across diversities, and striving for justice for individuals and communities” (Canda and Furman, 2010, p66-67). The global renaissance in spirituality in social work as evidenced by the burgeoning empirical and theoretical body of work prompted an enquiry into its position in South African social work education. This paper presents findings from a qualitative study with 17 academics from various Schools of Social Work across South Africa. It reports on the samples’ views with regard to if and how spirituality can be introduced into pedagogical processes. Intertwined within this discussion will be a presentation on the sample’s personal experiences of spirituality and how spirituality intersects with practice issues. Paper 3: Warwick Turnbull and Carly Mendi (15.45) A prolonged discussion has taken place in the Journal of Social Work Ethics (2007- 10: 4/3, 5/2, 6/1, 6/3, 7/1) focusing on the question of the supremacy of personal versus professional values in social work, particularly in relation to world views held by Christians. Arguments there and elsewhere may have encouraged social workers and students to deny or minimise the influence of their faiths in order to demonstrate exclusive loyalty to a code of social work ethics. In doing so they may be negating a valuable motivating and sustaining feature of their practice. Aware of the positive influence that religion has had on our own work, we identify a derivative of religious faith that can enhance social work practice, namely humility. After considering humility’s sources in Buddhism and Christianity we take into account the nature of the interpersonal, political and organisational contexts necessary for humility to thrive in social work. This involves examining models of deliberation and illustrating how humility can help to remove barriers to equitable deliberative practice. We also recognise and explore paradoxes involved in the notion of being a humble change agent. In keeping with the tradition of virtue ethics, we show that virtuous action needs constant reinforcement (which some workers gain through religious observance) and that humble practice is a component of humble personhood (which some regard as integral to their faith).

Stream C Richmond Building D Floor D1 Chair: Kate Karban Paper 1: Jill Banks-Howe (14.45) Can spirituality be taught or is it Inherent? An evaluation.

In this study the teaching of spirituality in health and social care to a multi-professional student group at Teesside University was evaluated. The objective was to see if teaching a module in spirituality would translate into improved spiritual care to patients/clients. Spirituality is inextricably linked to caring, especially for those who are facing the end of their life.

While spirituality has been included in the World Health Organisation (W.H.O. 1986) definition of palliative care for many years it would appear to remain a challenge to apply in practice. There is much debate about including spirituality in care especially its importance in 'End of Life Care' (DH 2008). However it can be argued that if health care professionals cannot appreciate their own spirituality it will remain a challenge to facilitate spiritual care for others. Therefore a degree level module was developed at Teesside University to address this perceived deficit in care. There were three main aims of learning; firstly to explore different concepts of spirituality, secondly to facilitate the student to appreciate their own spirituality and its impact on care and thirdly to critically examine spirituality in relation to patients and carers. The evaluation suggests that self-confidence and awareness for those undertaking the course has increased. The greatest impact on their practice appears to be an increased ability to confront spiritual issues with patients. This is a unique course which appears to be of benefit to patients, carers and staff.

Paper 2: Stephen Coulter (15.15)

This paper will begin by outlining the particular context in Northern Ireland in which, for historical reasons, a cultural norm of avoiding open discussion of religion and politics developed, aptly captured by the title of Seamus Heaney poem ‘Whatever you say, say nothing’. Research will be presented that confirms that in terms of religion/belief this attitude pervaded local social work training. The central content of the paper will be a thematic analysis of students’ feedback to initial inputs on spirituality, religion and belief introduced (by the presenter) in the 2010-2011 academic year to the BSW course at Queens University Belfast. It will highlight that this is a subject of great interest to most social work students, who quickly appreciate the need to consider these issues in the process of making ‘holistic’ assessments, care planning and intervention, within the higher context marker of becoming culturally competent practitioners.

Paper 3: Janet Melville-Wiseman (15.45) This paper is based on the development of a unique approach to teaching post graduate pre-registration MA in Social Work students in a UK Christian Foundation University. The need to develop this approach arose from a cohort of students who raised concerns about considerable tension within the group and a subsequent schism. The cause of this appeared to be that one faction was openly expressing their faith based views that homosexuality was sinful. The other faction was expressing views that anyone who asserts such views should not be allowed to practice social work. The aim was to bring the group together again to ensure they could continue on their learning journey together.

The paper describes the process of negotiating different procedural imperatives relating to the law and the regulation of social work education and anti-discriminatory practice in these areas. It then focuses on how this classroom schism mirrored similar divisions within the wider community. The multi-dimensional approach that was developed to resolve the tension through teaching as opposed to other interventions is then presented. This included the promotion of reflection in conjunction with debate; re-focusing on what is, and what is not a social work task; a shared recognition of how claims to anti-discriminatory practice can only ever be partial; and a recognition that it was possible for both groups to develop social work compatible values from either starting point.

Workshop (14.45 - 16.15) Norcroft Lecture Theatre Chair: Sheila Furness Nicolette Wade and Rev. Casandra Howes (14.45 - 15.30) The presentation or workshop will focus on the experience of trying to provide a safe space for first year students on an undergraduate social work programme in order to discuss social work and spirituality. The safe space took the form of a group, co- facilitated by the course leader and the University Chaplain(s) and sat outside the social work curriculum. An invitation to join the group has been extended to all first year students, from all faiths and none, for the past five years. Each cohort of students were offered a series of three meetings in their first year of study. Presentation content will focus on the following areas: why the provision seemed necessary, how we attempted to make the space safe, issues/themes which students expressed an interest in, how these were supported and developed, conflicts for students, difficulties, student feedback and some thoughts on curriculum development.

Guy Nokes (15.30 - 16.15) Religious Diversity in Action We can talk, discuss, debate and verbally rationalise the dimensions of religious diversity how can we work with the reality? In October 2005 with a grant from the European Union, six partners began and subsequently produced a manual, Religious Diversity and Anti-Discrimination Training. The manual and methodology received the Grundtvig Gold Award in 2009 for excellence in Adult Education. The programme has been externally evaluated and the European network is now working on accreditation and professional development for the network of trainers. European Trainers attended the first training at the Multi-Faith Centre, Derby in October 2006. Since then the group has produced two additional manuals, Overcoming Islamophobia and Overcoming Anti-semitism. A new and innovative manual, Reconciling Religion, Gender and Sexuality, is in the process of being written, revised and piloted across Europe. The project continues to be supported by the European Union. All the training programmes follow a pedagogical process, Introduction and Background; Identity; Cultural Awareness; Examining the Issues; Confronting the Issues; Social Action and Closing. The programme can be delivered as one/two/three day awareness raising sessions or 5days to Train the Trainers. The methodologies employed by the programme are experiential activities which require participation and interaction with the process. The workshop will give participants the opportunity to experience an activity from the manual unpacking the relationship between the pedagogic approach and its practical application and how we can educate and work with the inevitable prejudices, discrimination and stigma which surround these often emotive experiences in society.