Considering religion and beliefs in child protection and safeguarding work: is any consensus emerging?

Gilligan, Philip

doi:10.1002/car.1059

Cited by 23 publications

(15 citation statements)

References 19 publications

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“…The study emphasizes the importance of continuing to create theoretical, research, and practical knowledge to impart to child protection workers. This should assist their understanding of the meaning of religion in social service interventions with people of religious faith (Gilligan, 2009) and with multicultural communities in particular. One basic limitation of the current study was the single perspective of the child welfare officers.…”

Section: Resultsmentioning

confidence: 99%

Essential Partnership: Child Welfare Officers’ Perceptions of Cooperation With Rabbis in the Ultra-Orthodox Jewish Community in Israel

Buchbinder

Shoob

2013

Journal of Social Service Research

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Section: Resultsmentioning

confidence: 99%

Essential Partnership: Child Welfare Officers’ Perceptions of Cooperation With Rabbis in the Ultra-Orthodox Jewish Community in Israel

Buchbinder

Shoob

2013

Journal of Social Service Research

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“…Research has shown that professionals often retain their own cultural attitudes to child protection rather than engage in shared transcultural understandings (Chan et al ., ; Gilligan, ). Cross‐cultural training and knowledge sharing has been recognised as a key factor in building better partnerships with families from different cultures (Cemlyn, ; Webb et al ., ).…”

Section: Discussion and Implications For Practicementioning

confidence: 99%

“…Definitions of child abuse and protection are culturally bound, along with decisions that professionals make in response to abuse (Agathonos‐Georgopoulou, ; Connolly et al ., ; Gough and Lynch, ). Religion and faith, and their associated cultural dimensions, are important social factors which influence governance, social practices and beliefs around childbearing, rearing, wellbeing and protection, shaping the way that child protection concerns are defined, identified and addressed (Chakrabartia and Chaudhuri, ; Connolly et al ., ; Gilligan, ; Pallikadavath et al ., ). Additionally, religious communities are invaluable partners for protecting children, particularly when religious actors have developed trusted relationships with their communities and strong links with the most vulnerable and disadvantaged (Religions for Peace and UNICEF, ; United Nations Population Fund (UNFPA), ; UNICEF, ).…”

mentioning

confidence: 99%

Child Protection in Islamic Contexts: Identifying Cultural and Religious Appropriate Mechanisms and Processes Using a Roundtable Methodology

et al. 2014

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This paper reports on a piece of research which brought together eight Islamic scholars, four child protection academics and two international development agencies to identify mechanisms and processes which safeguard children from harm that are congruent with Islamic scholarship and practices. Roundtable methodology was used to share knowledge, build networks and increase engagement with child protection by bringing together different stakeholders to share experiences and encourage collaboration in a relatively cost‐effective manner. Four key themes were identified following initial qualitative data analysis of the roundtable discussion: (1) The convergence and divergence in Islamic thought on issues of child protection; (2) knowledge sharing and partnership working; (3) individual and collective wellbeing; and (4) mechanisms and tools for intervention. Findings from the roundtable indicate that a reliance on solely Western‐based models does not allow for the trust and credibility that enable intervention at a deeper level in Islamic communities. Critically, the roundtable highlighted a significant gap in how Islamic knowledge and principles are practically applied to child protection policy and practice in international development contexts. Next steps are identified for building a knowledge base that can be practised in Islamic communities. Copyright © 2014 John Wiley & Sons, Ltd. Key Practitioner Messages Religious communities are invaluable partners for protecting children and enhancing wellbeing. Despite clear guidance from the Quran and the Sunna about the principles of child protection in Muslim communities, local customs and socio‐political contexts can challenge their application. Mutual learning and shared knowledge between child protection actors and religious actors is key. Community harmony needs to be considered alongside individual experiences within families. Mistrust of ‘outsiders’ is a significant barrier to engaging with organic child protection mechanisms in Islamic contexts.

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“…Child-rearing practices rooted in cultures other than those indigenous to the UK are not fully understood by social workers, leading to safeguarding interventions and decisions which are not always in children's best interests (Bernard and Gupta, 2008;Koramoa et al, 2002; see also Fontes, 2005). Social workers' lack of knowledge and competence in assessing the influences of religious beliefs and practices in families' lives may also impact negatively on interventions and decisions (Gilligan, 2009;Horwath and Lees, 2010;Wong and Vinsky, 2009).…”

Section: Issues Of Culture and 'Race' In Safeguardingmentioning

confidence: 99%

Issues in Safeguarding Refugee and Asylum‐seeking Children and Young People: Research and Practice

Cox

2011

Child Abuse Review

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In this paper, the author describes and analyses undertaking a pilot study in which refugee or asylum-seeking parents who have been drawn into social work safeguarding children procedures reflect upon their experiences. This study is located within the context of political, policy and social work safeguarding practice developments in the UK which are relevant to refugee and asylum-seeking families. Interviews were undertaken with five refugee and asylum-seeking parents and one carer, three support workers and one social worker, and three conference chairs. Although the sample is small, the findings from the pilot study reveal some significant commonalities between comments from all three groupings, as well as significant differences. These findings will be of interest to refugee and asylum-seeking peoples, support workers, social workers, managers and policymakers and all who are concerned for the wellbeing of refugee and asylum-seeking parents, children and young people. Copyright © 2011 John Wiley & Sons, Ltd.KEY WORDS: refugee and asylum-seeking families; safeguarding; social work M igration is a major social issue (Castles and Miller, 2009), for both northern and southern countries (Abdelmoneum, 2010). While much UK research focuses on unaccompanied asylum-seeking children (Crawley, 2010) or trafficked children (Bokhari, 2008), there is also interest in refugee and asylumseeking families † (parents, children and young people) (for example, Grillo, 2008). However, while research engages with current policies and practices in social work, education and health for * Correspondence to: Pat Cox, School of Social Work, University of Central Lancashire, Preston PR1 2HE, UK. E-mail: pcox2@uclan.ac.uk † A note on terminology: 'asylum-seeking peoples/asylum-seeking families' is used throughout, rather than 'asylum-seekers' which has become a derogatory description.

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Considering religion and beliefs in child protection and safeguarding work: is any consensus emerging?

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Cited by 23 publications

References 19 publications

Essential Partnership: Child Welfare Officers’ Perceptions of Cooperation With Rabbis in the Ultra-Orthodox Jewish Community in Israel

Essential Partnership: Child Welfare Officers’ Perceptions of Cooperation With Rabbis in the Ultra-Orthodox Jewish Community in Israel

Child Protection in Islamic Contexts: Identifying Cultural and Religious Appropriate Mechanisms and Processes Using a Roundtable Methodology

Issues in Safeguarding Refugee and Asylum‐seeking Children and Young People: Research and Practice

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