Introducing Post-Secular Social Work: Towards a Post-Liberal Ethics of Care

Shaw, Jonathan

doi:10.1093/bjsw/bcx036

Cited by 28 publications

(13 citation statements)

References 73 publications

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“…Social assistants acting on the basis of the post-secular paradigm recognize social faith-based action as an alternative to bureaucratic and consumerist care in both the public and private sectors. We conclude that post-secular social assistance is a model that can be a basis for social policies that replace the neo-liberal hegemony of bureaucratic secularism, by promoting the communitarian public good (Shaw, 2017).…”

Section: Discussionmentioning

confidence: 92%

“…Religious organizations (Shaw, 2017) are entities with or without legal personality, based on common religious beliefs (Conovici, 2013), which perform social, educational or cultural activities (Bielefeld & Cleveland, 2013: 442), ,,articulated directly or indirectly, primarily or secondarily as forms of manifestation of those beliefs" (Constantinescu, 2012: 9-11). The autonomous organizations (Necula, Damian, Caras, Sandu, & Vicol, 2013) with religious profile are formed as associations and foundations, which operate under Government Ordinance no.…”

Section: Faith-based Organizations (Fbo)mentioning

confidence: 99%

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Social Services Offered by Faith-Based Organizations in the Post-Secular Society

Nistor

2020

L.U.M.E.N SS

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Christian ethics of care has its roots in evangelical teachings and consists in helping the poor, the suffering, the prisoner, the orphan, the old people, the widows and, in general, the one who is humble, experiencing incapacity. A series of papers show that, at global level, 90% of charitable staff work as an employee or volunteer in religious organizations or faith-based organizations (Crisp, 2014: 11). Recognizing the social importance of the activity underwent in faith-based organizations comes in the context of reconsidering the role of religion in society and recognizing the failure of complete separation between secular society and religion, in the context of a post-secular society (Barbato & Kratochvil, 2008; Habermas, Blair, & Debray, 2017).

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Section: Discussionmentioning

confidence: 92%

Section: Faith-based Organizations (Fbo)mentioning

confidence: 99%

Social Services Offered by Faith-Based Organizations in the Post-Secular Society

Nistor

2020

L.U.M.E.N SS

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“…Failure by professionals (physicians, Social Workers) to understand another's cultural diversity has been found to undermine the effectiveness and safety of their service across the professions [9,20,[29][30][31][32][33][34].…”

Section: Introductionmentioning

confidence: 99%

“…Conversely, engaging users in a positive professional-patient communication, research has demonstrated measurable benefits for individual service-users and their families [9,29,33]. For example, using a Social Work approach in high tech medicine-neurosurgery, brought measurable benefits to clients, their families and the service and engaged relationships were the effective change element [29,35].…”

Section: Introductionmentioning

confidence: 99%

Final year medical and social worker student's socio-political & religious backgrounds compared to the general public: The person-in-the-professional

Pritchard¹

2021

Health Edu Care

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The caring professions of medicine and social work increasingly stress the need for an understanding of the background of services users to develop the necessary professional relationship and to be culturally sensitive. However, we could find no study that focused upon the individual professional's political values, in effect treating professionals as inter-changeable technicians. This study seeks to understand to what extent, final year medical and social work's student's, from two Southern English cities and two adjacent universities, religio-political beliefs vary with the general public whom they would serve. The confidential self-administered questionnaire provided two student's group value system, there were slight differences, more medical students from ethnic minority background and more female social workers, whilst more than half were `agnostics', religious difference were related to student's ethnic background.Ignoring age differences there were statistically significant differnces with the general populations results, based on Social Trends and 2019 General Election. Students were significantly less religious, more left of centre, more middle-class backgrounds than general population. Whilst being younger than those they would serve, was expected, the extent of the religio-policitcal and social class backgrounds suggest that it is the `professionals' who are the `minority' compared with those whom they would serve..

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“…Despite this new ethical imperative, social workers often report that they have received inadequate preparation to engage in matters of religion and belief as part of their professional training and practice (Horwath & Lees, 2010) and may struggle to identify even the most important religious celebrations of the major traditions of their service users (Bradstock, 2015). In this context it has been proposed that the level of religious literacy among social workers is insufficient (Horwath & Lees, 2010;Shaw, 2018). Although social work education is beginning to address a need for religious literacy (Crisp and Dinham, 2019a), changing only the requirements for social work education does not address concerns that many experienced social workers lack the knowledge and skills to effectively work with service users around matters of religion and belief (Crisp, 2011).…”

Section: Introductionmentioning

confidence: 99%

Are Codes of Ethics Promoting Religious Literacy for Social Work Practice?

Crisp

Dinham

2019

Australian Social Work

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As codes of ethics play at least a symbolic, if not educational, role in highlighting and informing professional priorities, 16 codes of ethics for social work practice were examined for references to religion and belief and analysed against the four domains of Dinham's religious literacy framework. Although religion and belief are mentioned in all but two of the documents, approximately half the surveyed codes only mention religion and belief in respect of either knowledge or skills. Some recognise the need for social workers to be aware of their own biases, but very few recognise the need to explain what is meant by religion and belief, despite these terms being in flux. While codes of ethics can contribute to the development of religious literacy among social workers, this requires social workers who already have some religious literacy to actively participate when codes of ethics are being revised. Implications statement • It is an ethical imperative that social workers are able to engage with religion and belief. • Social worker require religious literacy, including skills and knowledge of different religions, recognition of the fluidity of the concepts religion and belief, and understanding one's own attitudes towards religion. • Codes of ethics can contribute to the development of religious literacy among social workers but this potential is often not realised as fully as it might be.

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Introducing Post-Secular Social Work: Towards a Post-Liberal Ethics of Care

Cited by 28 publications

References 73 publications

Social Services Offered by Faith-Based Organizations in the Post-Secular Society

Social Services Offered by Faith-Based Organizations in the Post-Secular Society

Final year medical and social worker student's socio-political & religious backgrounds compared to the general public: The person-in-the-professional

Are Codes of Ethics Promoting Religious Literacy for Social Work Practice?

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