During the 21st century, professional organizations such as the National Association of Social Workers have sanctioned standards for religious competence in social work practice and education. Social work practitioners and students are expected to receive training and education in spirituality. While content on Islam and Muslims is emerging in the professional literature, this is the first article in the Encyclopedia to explore the relatedness between the teachings of the Islamic faith and the social work profession. The Muslim population in the world, and in the United States specifically, is described briefly, along with an overview of intra-faith diversity. Social work practice with Muslims can be enhanced substantially when practitioners are aware of the worldview of Muslims and core Islamic values. In addition, practitioners should be familiar with Islamic teachings within a historical and professional context. Micro and macro level practice strategies and approaches are presented with a special emphasis on social work values and ethics. Lastly, practice principles for religion-sensitive practice with clients who self-identify as Muslims are delineated.
This article describes issues related to culturally competent social work practice with religiously fundamentalist families in public school settings. It addresses the history of religious fundamentalist identities, the complexity inherent in such identities, and the nature of fundamentalism. A review of issues related to culturally competent practice in educational settings is offered. Recommendations informed by spiritually sensitive and strength-based approaches are discussed. Challenges to working effectively with religiously conservative and fundamentalist families in educational settings are also explored. Emphasis is placed upon the practitioner’s role in developing spirituality-sensitive therapeutic relationships by improving religious literacy, developing enhanced self-awareness, and approaching clients from a perspective of cultural humility and a lens of intersectionality.
Islamophobia is not a new term but it has become commonly used in the United States following the 9/11 terrorist attacks. This entry provides an overview of the demographics of the Muslim population in the United States. The historical context in which the use of the term first emerged is then identified, followed by a discussion of the two major approaches to defining Islamophobia. The term connotes either outright anti-Muslim bigotry due to religious intolerance or racism and xenophobia toward people from the Middle East, North Africa, and South Asia who are Muslim or who have a “Muslim-like” appearance. The history of anti-Muslim bigotry in the United States is traced from before the founding of the nation through present times. Implications are presented for social work with Muslim clients, organizations, and communities who may be impacted by anti-Muslim bigotry.
Arlene Bowers Andrews
This article reviews basic skills for conducting and using oral histories, summarizes ethical issues, presents examples relevant to social work, and suggests useful resources. For social workers, oral history can be a way to record the history of social change as well as a means of promoting social change. Oral history can honor, inform, raise consciousness, and motivate action. Oral histories are particularly relevant for historically excluded populations and those with oral traditions. Generating the history requires a thorough awareness of the narrator, the story, and the role of the listener as well as skillful interviewing, use of digital technology, and appropriate archiving.
Sadye L. M. Logan
Research has shown that social workers and other helping professionals can make use of the contemplative practices from religion and spiritual disciplines. These practices can be utilized as tools that help social workers become more intentional and effective change agents as helpers in their work with individuals, families, children, and communities. This entry discusses the evolution and emergence of the practices of meditation and mindfulness within the helping context, starting with the historic roots in different religions to its usage in the early 21st century with children and families. Additionally, it addresses the limitations and benefits of meditation and mindfulness as practice tools.
Gaynor Yancey and Diana R. Garland
The social work profession has deep roots in religious practices and organizations. Congregations have served as viable contexts for social work practice from the very beginnings of the profession. In this entry, we examine congregational social work as a field of practice through discussion of definitions, historical development, characteristics of congregations, academic preparation of social workers for this field of practice, review of the literature and research, and ways of strengthening the future of social work in this field of practice.
Edward R. Canda and Sherry Warren
This entry provides an introduction to mindfulness as a therapeutic practice applied within social work, including in mental health and health settings. It describes and critiques mindfulness-based practices regarding definitions, history, current practices, best practices research, and ethical issues related to using evidence-based practices, acquiring competence, addressing social justice, and respecting diversity.
David R. Hodge
This entry addresses the topic of spirituality in the social work profession, with an emphasis on the American context. Toward that end, the history of the relationship between the profession and spirituality is traced from the profession’s origins, through secularization, to the present reemergence of spirituality as a legitimate subject in social work discourse. The diverse ways in which spirituality and religion are conceptualized are reviewed along with rationales that are advanced to support the inclusion of spirituality in social work. The topics of spiritual assessment and intervention are discussed and guidelines for using spiritual interventions in practice settings are presented with a brief review of the research on spiritual interventions from an evidenced-based perspective. Some of the organizations that help support and nurture spirituality in social work are delineated. The entry concludes with a summary of proscriptions for advancing spirituality to the next stage in its professional development.
Larry W. Foster
Bioethics and biomedical ethics are defined. Common bioethical concepts, exemplary moral values, fundamental ethical principles, general ethical theories, and approaches to moral reasoning are reviewed. The scope of topics and issues, the nature of practice situations in bioethics, and social work roles on organizational bodies that monitor and respond to bioethical issues are summarized, as are trends in bioethics. Practice contexts, from beginning to end of life, are highlighted with biopsychosocial facts, ethical questions and issues, and implications for social work—a profession uniquely positioned in giving bioethics a social context.
Diana R. Garland
The term “Christian social services” refers to the involvement of persons and agencies that identify themselves as having a Christian faith orientation that motivates their response to the material and interpersonal needs of persons not met by family or the larger community. This entry describes formalized services provided through organizations, including congregations, as well as agencies and organizations affiliated with congregations.