Spirituality, religion and a sense of the sacred can be important areas for creativity and the re-imagining of social work. This chapter explores this arena, arguing that acknowledging and drawing on spirituality and sacredness are significant parts of social work and that to ignore them is to deny an important dimension of humanity. However, spirituality and sacredness are experienced and manifested in different ways and can be affected by dominant narratives in different cultural and political contexts and at different historical times. This chapter avoids making any claims as to the truth or otherwise of any forms of religion or spirituality and instead considers the role that a sense of the sacred and the spiritual can play in the re-imagining of social work.

In July 2019, in the midst of a record-breaking heat wave, Brooklyn went dark. In 90-degree temperatures, over 55,000 customers in Canarsie, Flatlands, Mill Basin, Bergen Beach, and Georgetown lost electricity in one of the largest power outages in New York’s history. Con Edison, the city’s power company, admitted that it deliberately disconnected these neighborhoods in order to prevent a widespread loss of power that would affect wealthier, whiter areas of the city. Although Black neighborhoods earn the highest scores in New York City’s heat vulnerability index (a ranking system that takes into account the proportion of green space to developed space, access to air conditioning, and the percentage of people living below poverty levels), they are the first on the line when the city’s infrastructure fails.1 What the index does not take into account, however, are the social and political risks to which these neighborhoods are also exposed during a blackout. After the lights went out, 200 police officers flooded Brooklyn, with the nebulous mandate to preserve order. A week earlier, the US Department of Justice had announced that it would not press charges against Daniel Pantaleo, the white police officer who killed Eric Garner on Staten Island in 2014. Now law enforcement roamed the streets of Canarsie, policing Black children for splashing water in 90-degree heat.

The final chapter, “Mesmeric Revolution: Pauline Hopkins’s Matrilineal Haiti,” extends the coordinates of Hopkins’s global commitments, charting an alternative geography beneath the Africa-oriented Of One Blood. By turning to the Caribbean, Hopkins reveals how Haiti emerges at key moments of energetic resistance. Moreover, she explicitly genders these moments of resistance as feminine. Focusing on the matrilineage of Hannah, Mira, and Dianthe, I argue that women in the novel carry specifically Haitian valences: from colonial Saint-Dominguan mesmerism, to the poison of Makandal, to the legacy of marronage. This muted Caribbean geography recenters women at the heart of the narrative, adumbrates Hopkins’s anti-imperialist politics, and subverts the dehumanizing energy politics of plantation genealogies.

Using Mahoney’s Relational Spirituality Framework, we summarize mixed evidence that has linked global markers of general involvement in religion to the formation (partner selection, decisions to cohabit, date or marry), maintenance (union satisfaction, infidelity, domestic violence), and dissolution (divorce) of romantic relationships. We then examine four specific religious/spiritual (RS) factors that have been robustly tied to better relationship functioning: sanctification, spiritual intimacy, prayer for partner, and positive RS coping. Next, we discuss more rare but toxic RS factors that can undermine the quality of romantic unions and the well-being of the partners, particularly after romantic dissolution or divorce. We hope this chapter helps readers appreciate the roles of religion and spirituality, for better and worse, for romantic relationships.

Many people turn to their religious beliefs and faith community for comfort when the worst happens. Even people who do not identify with a religion may rely on their spirituality, a sense of connection to something greater, to help them cope. From a healthcare chaplain responding to the COVID-19 pandemic to a mental health worker recovering from a brutal assault, you will hear examples of how people have turned to religion and spirituality to heal, recover, and grow. We also tell the story of Dr. Southwick's ancestors, early settlers in the United States who faced religious persecution with unwaivering commitment. We highlight the benefits of prayer, meditation, and other spiritual practices.

This chapter explores the ways in which religion, spirituality, and romance intersect in Black American same-gender-loving (SGL) men’s lives. Specifically, the author reviewed published scholarly literature on these topics. This review is followed by a critical analysis of the links between religion, spirituality, and romantic relationships and sexual experiences. This author explored the ways in which religion and spirituality influence the development, maintenance, dynamics, and quality of Black American SGL men’s romantic and sexual relationships. Then the author describes strategies, based on the reviewed literature and Afrocentric psychology theory, to help clinicians better assess the interplay of religion, spirituality, and romance. Clinical methods to treat sexual and psychological problems related to these factors are also explored. The chapter culminates with recommendations for future clinical research in this area.

Generations of Christians, Janet Soskice demonstrates, once knew God and Christ by hundreds of remarkable names. These included the appellations ‘Messiah’, ‘Emmanuel’, ‘Alpha’, ‘Omega’, ‘Eternal’, ‘All-Powerful’, ‘Lamb’, ‘Lion’, ‘Goat’, ‘One’, ‘Word’, ‘Serpent’ and ‘Bridegroom’. In her much-anticipated new book, Soskice argues that contemporary understandings of divinity could be transformed by a return to a venerable analogical tradition of divine naming. These ancient titles – drawn from scripture – were chanted and sung, crafted and invoked (in polyphony and plainsong) as they were woven into the worship of the faithful. However, during the sixteenth century Descartes moved from ‘naming’ to ‘defining’ God via a series of metaphysical attributes. This made God a thing among things: a being amongst beings. For the author, reclaiming divine naming is not only overdue. It can also re-energise the relationship between philosophy and religious tradition. This path-breaking book shows just how rich and revolutionary such reclamation might be.

As discussed throughout the book, Black women experience racial trauma and discrimination and may internalize these messages and become highly self-critical. These experiences can lead to feelings of low self-worth, anxiety, and depression. In this chapter, we share the strategies of self-compassion, self-forgiveness, and self-love and acceptance to support Black women in emotional healing. We also discuss the use of the arts and religion and spirituality as resources for Black women’s healing and thriving.

This chapter opens the final section of the book in which I identify some promising real legal utopias emerging from social activism against unjust suffering caused by capitalism, colonialism, and patriarchy, with a special focus on the pandemic and the ecological crises. In this chapter, I focus on the possibility deriving from a spiritual understanding of the dignity of human and other living beings as a source of nonconformism, resistance and struggle in the direst conditions of human suffering. Such an encounter between spirituality and unjust suffering has been at the core of progressive theologies. I propose an ecology of knowledges and practices involving secular knowledges (human rights) and spiritual or religious knowledges (progressive theologies). Progressive theologies have been in the front line of struggles against the radical separation between humanity and subhumanity. The struggle against unjust human suffering is conceived herein as a starting point for a counter-hegemonic reinvention of human rights. In light of the reactionary challenge to human rights, the progressive challenge faces a double task: to question the hegemonic conception of human rights, and to do so in a such a way as to give credibility to a stronger intercultural, anti-capitalist, anti-colonialist, anti-patriarchal and, in sum, counter-hegemonic conception of human rights. I begin with a radical critique of the conventional understanding of human rights and then present one of the possible paths towards a counter-hegemonic conception of human rights: the meeting point between human rights repertoires and progressive political theologies.