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For some time now there has been a resurgence of interest in the role of religion and spirituality in the education and training of social workers. Perhaps this is more true for the US than in the UK, but even here there are signs that the pendulum is beginning to swing in that direction.

An American study of student views,¹ based on two schools of social work, questioned 208 students about their views and experiences with religion and spirituality in social work education and practice. The findings make interesting, even challenging, reading. Results revealed a generally favourable stance towards the role of religion and spirituality in social work practice. This included what many in the UK would find highly contentious - "a high endorsement of spiritually oriented interventions with clients". So it's OK to include prayer in your intervention strategy!


There is little doubt that US social work is taking these issues seriously. For example, in the 1997 annual programme meeting of the Council on Social Work Education, there were 13 presentations or meetings about religion and spirituality issues. The Society for Spirituality and Social Work, which addresses religious and non-religious forms of spirituality in the social work profession, is now 12 years old and is attracting wide membership across the US.

What are we to make of all of this? That our DipSW programmes generally pay little direct attention to these issues is confirmed by my own research. But these issues won't go away, not least because for many social work students who come from minority ethnic groups, religion, spirituality and identity are closely intertwined. Christian students, who until recently have felt unable to "come out" on the DipSW courses, are beginning to articulate their concerns.²

The need for open and honest dialogue is clear. A Central Council for Education and Training in Social Work publication made the challenging statement that: "Everyone is influenced by religion and religious practices whether they are believers, agnostics or atheists. Social service users are no exception. Yet religious cultural practices, group and individual spirituality, religious divisions and religion as therapy have had no place in social work education and practice... Ever the invisible presence in modern social work, its place should be recognised and taken account of in the work of the profession".³

The challenge, of course, is to recognise both sides of this coin. Without doubt, religious groups can and do exercise oppressive and controlling influences upon people's lives. Women, gay and lesbian people, sometimes disabled people are, on occasions, oppressed by religious organisations and value systems which accord them second-class status, and refuse to celebrate their contributions to a diverse society. On the other hand, religion and spirituality, however defined, can also be life-enhancing, giving meaning and purpose, and - in the case of black communities in particular - reinforce their community identities, and encourage them in their struggle against racism. The social justice dimension to religion and spirituality deserves full recognition.


So where, in the run-up to the new social work degree, will these key issues be addressed? And if we continue to ignore the subject, what will students have to say about it?

Bernard Moss is principal lecturer in social work and applied social studies, and learning and teaching fellow at Staffordshire University. Contact: b.r.moss@staffs.ac.uk

¹ Michael Sheridan & Katherine Amato-von Hemert, "The role of religion and spirituality in social work education", in Journal of Social Work Education Vol 35 (1), 1999

² Yvonne Channer, "Christians coming out", in C Macaulay, Transfer of Learning in Professional and Vocational Education, Routledge, 2001

³ N Patel, D Nail, B Humphries, Visions of Reality: Religion and ethnicity in social work, CCETSW, 1998