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Social identity as shaped by religion or spirituality is unique in comparison to some other social identity dimensions because it may be invisible unless a person wears a symbol or dress widely regarded as synonymous with a given religious tradition. Yet, some employees choose to fuse their personal and work lives when religion or spirituality is a salient dimension of their social identity. Problems emerge, however, and can make for an awkward fit in the business world.

Perhaps the primary advantage to religion or spirituality at work is potential for high employee morale and residual benefits in enhanced performance. Scholars who research the God gap suggest that abundant and ongoing airing of political and religious difference can benefit everyone. Numerous business organizations endorse respectful pluralism and lived religion, enabling employees to participate in community service activities, retreats with nature walks, physical exercise, meditation, spiritual contemplation, physical space for individual prayer and group discussions throughout the day, faith-related reading materials, and faith leaders to provide counseling. Yet, even though religion is a federally protected class and employers in some parts of the world are mandated to accommodate employees’ religious beliefs and observances so long as no undue hardship on business operations results, this does not mean that conflicts do not arise. To explore religious identity and spirituality with a focus on workplace dynamics, Chapter 11 is divided into subthemes of: what is religious identity?, accommodating faith/spirituality at work, faith/spirituality in organizations and health, the formal religion-spirituality dichotomy, lived religion, and conflicts about faith/spirituality in the workplace.

There are intense current debates about the place of belief systems in a secular society, and also whether the mechanistic approach to mental health care is sufficient for human beings. This paper aims to describe the Birmingham and Solihull Mental Health Foundation NHS Trust (BSMHFT) spirituality and mental health research programme within that context.

The research studies are placed within a discourse of current debates, but also within the specific context of the city of Birmingham. Birmingham is England's second city to London, and is an increasingly multi‐ethnic and multi‐cultural environment.

Those who use mental health services increasingly state that they wish to have the spiritual dimension of their lives attended to by professionals. The BSMHFT project reinforces this message and demonstrates the merits of close working with faith communities and engaging with staff in their understanding of spirituality.

The research by Professor Koenig et al. in the USA has demonstrated the physical and mental health benefits of belonging to a supportive faith community. The BSMHFT project is a rare UK example of research in this area and comes at a time of intense debate in England over the nature of society.

The increased and varying presence of spirituality within mental health services has assisted practitioners to consider how individual beliefs might shape behaviors, relationships, and communication patterns. Constraints arise when assumptions about the meaning and nature of the spiritual beliefs is associated with an organized religion such as Christianity, which can hinder open inclusion within clinical and supervisory practice. When there is a dominant discourse about how Christianity (and other religions) has inherent and current instances of historical abuse at the foreground, policy-makers have used this as reason to be cautious about open inclusion in practice. This chapter seeks to open a more integrated conversational space between spirituality, reflexivity, and black mental health.

Given there is a great deal of scope for transforming mental health services for Black service users there remains a plethora of possibility for joining systemic reflexivity with spirituality (Cook, Powell, & Sims, 2010). There is less discourse around the applicability of spirituality expressed within leadership and supervisory practice; however, it can play a significant role for leaders, managers, and supervisors who practice from positions of spiritual awareness, orientation, and competence. There is particular relevance for Black African-Caribbean practitioners that consider they have a history of strength-based spiritual approaches and support systems inherent within their cultural identity (Boyd-Franklin, 1989). Consideration needs to be given as to how the associated concepts of collaboration, community cohesion, and support systems might assist professionals within leadership and organizational development roles as part of addressing Black mental health service provision.

The purpose of this paper is to explore the role that faith and spirituality play for Jewish people as they age and examine how this is expressed and supported by a health and social care environment.

This is a case study based on work at Jewish Care and supported by other Jewish networks. It also builds on qualitative research on Ageing Well carried out in 2012.

As people age they have a need to connect with their community. Faith-based communities are ready made and often the first point of call for Jewish people. The way in which people express their faith or spirituality may not manifest itself in practice but be more about inclusion and connection. Life circumstances will determine people’s faith, identity and approach to spirituality – e.g. Holocaust survivors. There is a feeling that religious affiliation and the way it is expressed has polarised in the community which means that older people often do not connect with current ways of expressing or connecting to their faith.

This is not a systematic research but examines through practice different approaches to supporting people as they age via a faith-based provision.

The approach could be replicated by other faith-based providers but also the approach and lessons should be considered by more generalist providers so that they ensure they meet the needs of the individual receiving their services. The inclusion principle reminds the author that care in a vacuum will not support the emotional and psychological needs of people.

Divisions within a faith group opportunities for younger people to learn from their older peers reminder of more established values around faith.

Identifying the way in which faith is often an expression and connection to community and can reduce social isolation. The role that faith-based communities play in connecting and valuing people as they age. The reminder that ritual can be not only reassuring to people as they age but provide structure and purpose to a person’s life.

This paper aims to explore the changing nature of religion (also described in terms of faith or spirituality) as experienced in the USA, particularly regarding the interrelationship between business and religion within the contexts of culture, law and management. With a solid understanding of these subjects, business leaders, judges and public policy officials will be able to more effectively deal with issues arising from a more religious workplace.

This paper begins by examining the religious nature of the USA, with attention paid to the embrace of religious tolerance from a cultural perspective and religious liberty from a legal perspective. The piece then looks at the characteristics associated with religious vibrancy. Then, the paper delves into the impact of religion on business, both yesterday and today. Legal and managerial literature, studies and perspectives are used to determine how business can respond and perhaps even embrace a more religious business environment.

After describing and critiquing cultural, legal and managerial dimensions associated with an increasingly religious business environment at worker and owner levels, this paper suggests there exists currently an adequate legal structure to serve the needs of religious workers and owners, if properly managed. More research is needed to find solutions to situations where competing interests conflict, but this paper provides a foundation upon which further study can be conducted.

This paper draws from cultural, legal and management sources to provide an understanding of the current religious environment facing business, legal and public policy leaders.

Despite spirituality being a key aspect of quality of life, it appears to remain a low-priority area for social and health care government policy. The purpose of this paper is to identify and describe what, if at all, UK policy says about spirituality in relation to the care of people with learning disabilities (LD).

A systematic policy review using three government databases: legislation.gov.uk; Department of Health and Directgov (now known as gov.uk) was carried out.

The review identified policy gaps and a general lack of government directives in relation to the spiritual care of people with LD. Whilst research in this area is gathering momentum, practical implementation which makes a real difference to the spiritual experiences of people with LD appears to be sparse.

To the authors’ knowledge, this is the first systematic policy review on this subject area, highlighting the need for spirituality to become a more supported aspect of social care within LD services.

The purpose of this study was to examine the experience of strategic-level leaders whose spiritual beliefs or practices inform their organizational decision making.

Using a phenomenological methodology, 25 executives were interviewed to understand their lived experience. All participants held executive level positions, engaged in spiritual practices at least once a week and described spirituality as important in their lives.

Thematic analysis revealed themes that pointed to the locus of spirituality in the lives of the executives (innate but not overt) and the types of decisions for which they turned to their spirituality (decisions concerning people). When facing these types of decisions, leaders described an additional step we named “executive discernment.” This additional step sought to establish a connection with the transcendent and was described as heightening their decision-making abilities, serving as a model or “North Star,” or guiding them to a decision.

This study builds on prior theoretical work and gives insight into a process not usually visible: executives' reliance on spirituality during organizational decision making. These insights highlight the potential benefits and provide specificity to the potential risks for leaders who turn to spirituality when making organizational decisions. These risks include an overconfidence in one's decision-making abilities, reliance on an authority inconsistent with organizational aims or failing to convince others of the wisdom of the chosen direction.

Though violence is very much prevalent in modern organizations, unfortunately, researchers and practitioners have given very little attention in creating an organizational culture based on nonviolence. The purpose of this paper is to explore the relationship between individual spirituality and non-violence work behaviour. It also investigates the mediating role of four constructs of psychological capital (hope, optimism, resilience and self-efficacy).

Collected data is subjected to rigorous reliability, validity and common method biasness tests. Further mediation is analyzed with the help of hierarchical regression, Sobel test and bootstrapping estimates.

The results show that all four dimensions of psychological capital partially mediate the relationship of individual spirituality and non-violent behaviour at the workplace. The practical and theoretical implications of the study are also discussed.

Although the study produces significant results, it has certain limitations, too, which can be addressed in future research. Firstly, as psychological capital is a state like construct, the responses of the participants may vary from time to time, leading to biases. Secondly, the study is confined only to manufacturing, IT/ITES and financial institutions. It can be duplicated to other sectors as well to assess its generality. Future researchers may adopt both quantitative and qualitative methodology to explore the field. Even experimental research may help to understand these work behaviours. Although the study has been conducted in business organization the purpose is not to limit it to the workplace context. It is relevant to all sectors and across all domains.

The findings have revealed individual spirituality as a significant predictor of nonviolence behaviour at the workplace. Thus managers, leaders, policymakers or organizational development practitioners need to facilitate spirituality at the workplace and introduce spiritual-based interventions such as meditation, yoga and several other mindfulness practices. Even organizational training, which is considered to be essential to human resource development, needs to develop a spiritual development program and also to examine the impact of such programs on organizational outcomes (Dent et al., 2005). Organizational interventions that facilitate mindfulness practices, yoga and meditation will enhance nonviolence communication through empathy and compassion-based listening, meaningful dialogues, through connecting employees with universal human values/needs.

The primary objective of the study is to foster conflict prevention in society rather than conflict resolution. With the help of the study, the authors understand the importance of spiritual intervention and its impact on the elevation of people's values, beliefs and attitudes. Major organisations such as Apple, Google, Amazon, Microsoft and Facebook have already started to develop spiritual interventions at their workplace. It is an excellent time to capitalize on India's rich spiritual tradition that honours unity in diversity. Besides, an organization's facilitation to connect to employee’s actions with spiritual values can overcome cultural conditioning that triggers violence and help in making a more meaningful place to work. Thus, impacting the society from a macro perspective.

This is one of the pioneer studies that tried to unlock the “black-box” of mechanism through which individual spirituality impacts non-violent work behaviour.