Linking spirituality and violence prevention in school counseling

Professional School Counseling, June, 2004 by Jackie M. Allen, Doris Rhea Coy

The purpose of this article is to discuss the importance of spirituality in school counseling and to link spirituality in counseling practice and programs with violence prevention. ACA/ASERVIC Spirituality Competencies are translated into school counselor competencies with suggested implementations for school counseling programs.

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An awareness of the important role of spirituality is growing within the education system. Meditation on and the inclusion of religious works as literature in some public school curricula are occurring. Students are seeking for personal identity to give meaning to their lives in the fast-paced world of the 21st century. School counselors have often been reticent to discuss religious or spiritual issues with their students in keeping with the constitutional principles of the separation of church and state. With the advent of character education, a renewal of the importance of values has been reintroduced into public schools and integrating spirituality into counseling practice and programs may provide troubled youth with renewed respect for themselves and others.

The purpose of this article is to discuss the importance of spirituality in school counseling and to link student spirituality to the reduction of school violence and facilitation of a culture of respect. The principal faith traditions in the United States contribute to the issues involved in promoting conflict resolution and violence prevention in schools. Spiritual development in children and youth set the tone for student tolerance and respect of others. School counselor program and training standards are surveyed to determine if spirituality is included. A review of the research on violence and prevention techniques and programs provides the background for school counselor intervention. Finally, suggestions for integrating spirituality into counseling practice and programs to enhance violence prevention are examined.

DEFINITION OF SPIRITUALITY

Spirituality is a multidimensional construct of cognitive, metaphysical, and relational dimensions (Jankowski, 2002) and often associated with resilience or ability to overcome and succeed during times of distress and challenge (Walsh, 1998). Legere (1984) viewed spirituality as experiential. Subsequently, Myers (1990) defined spirituality as "a continuing search for meaning and purpose in life; an appreciation for the depth of life, the expanse of the universe, and natural forces which operate; a personal belief system" (p. 11). In traditional literature, spirituality is defined as: (a) values and beliefs often connected to a formalized religious set of doctrines; (b) a metaphysical, mystical, or transcendent element; or (c) a sense of connectedness with another person or persons, nature, and/or God (Jankowski). For the purpose of this article, spirituality is defined as giving personal and cultural meaning to life, part of a belief or value system providing personal identity and capable of reducing conflict and encouraging harmony. Spirituality is a part of the predominant faith traditions in America and encompasses the values that are desirable for young people to acquire during their early developmental years.

FAITH TRADITION

Spirituality, giving meaning to life, cannot totally be separated from religious traditions. Tatum (1997) stated that religion is a formative part of our identity. If religion is part of personal identity, then a few statements must be made about the major religious traditions that influence the development of both our personal and collective identities, the essence of spirituality. The major religious traditions in the United States (Christianity, Judaism, and Islam) provide believers with a set of values and beliefs, an explanation of the mystical or transcendent elements in the world, and a connection with other persons or a divine entity. An examination of the predominant faith traditions in America shows that belief systems include both teachings for peace and harmony and a defense of one's beliefs and traditions against nonbelievers, at times with violent ramifications.

If religion is a formative part of our identity, as Tatum (1997) proposed, then spirituality may not be less but more than religion. It may be a characteristic that does not inhibit identity, but transcends it. Common spiritual values of respect, tolerance, and harmony may possibly be a solution to reducing violence. How these values develop in children and youth needs to be explored.

SPIRITUAL DEVELOPMENT

Spiritual development usually takes place within one's family, culture, and religious affiliation. Younger students are influenced by the religion of their parents, grandparents, and other relatives--a child's intellectual and spiritual inheritance. "Children are first trained to follow a religious practice rather than to choose and internalize a belief" (Paloutzian, 1996, p. 83). As students grow older and develop cognitively, in terms of Jean Piaget's (1972) model of general human development, the larger community including the school plays a role in the development of religious beliefs and spirituality. Schools in their role of educating students for responsible citizenship emphasize values of respect for others, cooperation, and learning to live in a diverse society. Adolescence is a crucial period in student development in which not only parental values and rules are questioned and rebelled against but also the religious values and spirituality of parental figures may also be questioned. Paloutzian pointed out the paradoxical approach of adolescents to religion; adolescents are at the same time more religiously involved but also more skeptical about traditional or literal religious teachings.