The following is a discussion board posting from Clemson University's Youth Development Leadership program:
How might understanding the religious aspect of a particular culture’s lifestyle help you to work with diverse families and youth?
Having an appreciation for diverse religious viewpoints, the youth development professional can be sensitive to the needs of planning and implementing leisure activities that may conflict as well as engage faith communities. For example, in a densely populated Jewish community, an YDP might not get the participation he/she is hoping for when scheduling youth events or activities on a Saturday morning. But, the YDP could develop co-ops with the area rabbis and other synagogue leaders to develop interfaith outreach initiatives within their shared community. One such initiative that I volunteered with is the Interfaith Hospitality Network (http://www.familypromise.org/program/interfaith-hospitality-network), which strives to provide shelter for homeless families within houses of worship while parents are looking for work and viable housing. Engaging diverse religious communities through the lens of outreach initiatives, the YDP can develop best practices towards working with diverse families and youth.
What role should religion play (or not play) in a youth development organization?
If the organization is based on religious principles and its values encompass them, then it is appropriate to view religious education and experience as part of the organization’s embedded curriculum (the culture of the organization). This would pertain to faith-based organizations such as houses of worship, parachurch organizations, and parochial schools; but when mainstream (publically-funded) schools and other youth development organizations that reflect many religious and nonreligious viewpoints are, covertly and/or overtly, asked to heed the influences of one dominate religious vein, it then becomes a sticking point with constitutional overtones as well as discord for religious and nonreligious communities. Thus, one can understand why principals and other public school administrators are hesitant to partner with faith-based organizations and programs. It is the religious agendas of these organizations and programs that become suspect. And yet, those that are arguing for a larger religious voice within social services are sending a mixed message to the wider community, especially when it comes to governmental collaboration. For example, it may seem to the casual observer that proponents of religious organizations for providing services, such as youth-serving organizations, are deemed ubiquitous within our American society, but yet only 3% of religious organizations have taken advantage of government-sponsored funds since the passing of faith-based initiatives into law by President Bill Clinton (Chaves, 1999; Ream and Witt, 2004; Hamilton and Hamilton, 2004). Although that percentage may be smaller because of the lack of knowledge of such funding or the inability to write adequate grant proposals, the finding suggests that our American ethos still considers religion to be a matter for the individual.
Is it possible for religion to interfere with positive youth development? If so, how?
The National Study of Youth and Religion found that most teens do believe in God, but for them, religion fades into the background noise of their busy lives (Smith and Denton, 2005). It just happens to be one of the many things that occupy their time. But religion, in general, “provides explanations and assigns values to otherwise inexplicable phenomena. Religion also helps its adherents deal with issues related to human conduct by serving as a mechanism of social control by establishing notions of right and wrong, transferring part of the burden of decision making from individuals to supernatural powers, reducing stress and frustration that often leads to social conflict” (Samover, Porter, & McDaniel, p.103-04). My bias is to caste that definition of religion in another light—Faith. Faith developmental theorist, James Fowler, provides a workable definition of faith that views religion, explicitly, as a communal endeavor:
I believe faith is a human universal. We are endowed at birth with nascent capacities for faith. How these capacities are activated and grow depends to a large extent on how we are welcomed into the world and what kinds of environments we grow in. Faith is interactive and social; it requires community, language, ritual and nurture. Faith is also shaped by initiatives from beyond us and other people, initiatives of spirit or grace (Fowler, 1981, xiii).
The reason I bring attention to this definition is because what the NSYR also found about American teens was that God resembled a “cosmic butler” who waited on them and adhered to their prayers. This cosmic butler made them feel good as long as a crisis didn’t happen (Smith and Denton). What did happen was that the faith communities of those teens were not challenging earlier held concepts of God and allowed their teens to meander through religious symbolism on their own. For the most part, teenagers have had to disciple themselves. That notion is theologically unsound because how can one disciple one’s self? Discipleship is a relational experience between the teacher and student. Now, as a religious educator, I’m as guilty as others for “dropping the ball” when it comes to youth discipleship. And, hopefully, I’ve learned my lesson. But I still believe religion (faith) can be positive and productive in a teen’s life through the dynamic exchange of symbols, rituals, and language that is tested and forged with the help of the faith community. Thus, faith development is communal; it is not a solitary journey.
How has your own religious upbringing affected how you view or judge other people?
This question is somewhat humorous for me as I thought long and hard about how I should describe my religious upbringing. Being raised in the Bible belt, I grew up in the Christian church. I took it for granted in my teen years; but as an undergraduate, my religious formation was heavily influenced by the Baptist Student Union on campus. I got so pumped up on Jesus that I was trying to save every man, woman and child that came across my path. I did not realize it then, but, in a lot of respects, I was judging others because of their lack of self-righteousness...well, back then, that is what I considered what being holy was all about. I touted that badge of courage for about two or three years until I came to the point where it just did not “fit” anymore. I started to question things. I still remember the day I walked into my religion professor’s office and asked, “Dr. Naglee, why do I need Jesus again?” He just chuckled and smiled at me, “Brad, don’t worry, you’ll figure it out.” He just put his hand on my shoulder and gently nudged me back to class.
I sort of put all of that behind me until I considered applying to seminary and working for the church.
I had to rehash some of my old questions, even put some of them on a shelf, so to speak, and come back to them later. But it was not about me trying to save anyone this time around; it was about becoming comfortable with the questions of faith and walking alongside others with similar doubts and fears. I found God through my personal faults and foibles in which forgiveness was in plentiful amount from the Holy Other.
References:
Fowler, J. W. (1981). Stages of faith: the psychology of human development and the quest for meaning. New York: Harper One.
Ream, G. L., & Witt, P. A. (2004). Organizations serving all ages. In S. F. Hamilton and M. A. Hamilton (Eds.), The youth development handbook: coming of age in American communities (pp. 51-76). Thousand Oaks: Sage Publications.
Savor, L. A., Porter, R. E., & McDaniel, E. R. (2007). Communication between cultures (7th Edition). Boston: Wadsworth.
Smith, C., & Denton, M. L. (2005) Soul searching: the religious and spiritual lives of American teenagers. New York: Oxford University Press, Inc.
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