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A previous publication in this journal reported the findings of a 2013 survey into people’s experiences of membership of a Christian church in the UK (author citation removed for the purposes of review). A major finding of this survey was that many people said they had been “harmed” by their experience with some labelling it as “Spiritual Abuse” (SA). Respondents in the 2013 study also stressed the importance of developing safeguarding policy and practice in this area. The purpose of this paper is to explore the findings of a more extensive survey conducted in 2017 which aims to identify people’s understanding of SA some four years after the initial work and within a context of some discussion and uncertainty around the term itself. The study also aims to assess the current status of safeguarding policy and practice in SA perpetrated against individuals in the Christian church in the UK. A secondary aim of the study is to ascertain how far understandings, policy and practice have developed since the initial survey was conducted. It is emphasised that the authors do not assert that SA is perpetrated solely in the Christian church. However, as this is their personal religious background it is the focus of this work.

A mixed methods online survey of Christians, Church attendees and members of Christian organisations was conducted in 2017. Data were analysed using descriptive statistics, inductive thematic and content analysis.

A clear definition of SA is required. There is an ongoing need to develop policy and practice in the area of SA in order to respond effectively to those who have these harmful experiences.

This work has been conducted within the Christian faith community and thus, represents only this faith context. Accordingly, it is research with a specific group. The work would usefully be expanded to other faith contexts.

People are still being harmed by experiences in the Christian church. Safeguarding policy and practice in the area of spiritual abuse needs to be developed in the immediate future.

Those working in statutory agencies, faith and community contexts need to develop an understanding of SA.

This is the largest survey conducted on the topic of SA in the Christian faith to date in the UK.

The purpose of this paper is to report the findings of a ground-breaking survey into people's experiences of church and Spiritual Abuse (SA), in a context of issues of safeguarding and policy.

The survey was delivered online between April 2011 and December 2012.

The findings showed many people had encountered negative church experiences. Most respondents had very limited knowledge and understanding of SA and related support and intervention.

This survey represents the views of a small percentage of those who attend, or have attended, church and further more extensive research is required to provide a more comprehensive understanding. Additionally research is required within other faiths and cultural contexts.

It is evident that there is clearly a need to strengthen current safeguarding policy and practice with regards to SA.

This paper offers an initial insight into the challenges for safeguarding together with some suggested intervention strategies.

The purpose of this paper is to report the findings from a study exploring the understanding of vulnerability and adult safeguarding within Christian faith-based settings. The paper concludes with recommendations for practitioners involved in safeguarding adults in faith-based Christian settings.

The paper considers a survey (n=3,182) into understanding of vulnerability and adult safeguarding for individuals who attend Church regularly or work in a Christian organisation

This study is the first to be undertaken with a UK sample and highlights a range of factors informing adult safeguarding practice within Christian organisations. This includes: complexity linked to understanding vulnerability and its role in safeguarding activity; lack of clarity about what to do with a safeguarding adult concern; and the need for safeguarding training pertinent to the particular needs of faith-based settings.

As there is currently a dearth of research in this area this paper makes a valuable contribution to the developing knowledge base around safeguarding and vulnerability within faith-based organisations.

Professionals need to develop increased understanding of the complexities involved in safeguarding activity, and specifically how those working in the wider context of supporting vulnerable adults make sense of safeguarding processes and procedures.

It is important that all organisations, including faith-based settings, working with adults have an understanding of their roles and responsibilities with respect to safeguarding those at risk of harm.

This paper is the first UK study to consider safeguarding adults at risk of harm in Christian faith contexts.

Popular self-help pregnancy literature suggests a “generational disconnect” between pregnant women and their mothers, emphasizing the incommensurate experiences of the two generations. Based on longitudinal, in-depth interviews with a diverse group of 64 pregnant women and 23 grandmothers-to-be, this chapter explores how different generations of women negotiate the idea of a disconnect and its implications for the medicalization of pregnancy. My findings showed limited support for the generational disconnect. Nearly all of the pregnant women I interviewed who were in contact with their mothers consulted them to assess issues related to pregnancy embodiment. Black and Latina women and white women with less than a college degree disregarded or even rejected the disconnect; they tended to frame their mothers’ advice as relevant. Their mothers attended prenatal care appointments and frequently expressed skepticism about medical directives. By contrast, I found that highly educated white women tended to endorse the generational disconnect when it came to matters related to pregnancy health behaviors – what to eat, how much to exercise – and their obstetric care. The mothers of these women not only largely supported the generational disconnect, but also bonded with their daughter over a shared appreciation for scientific understandings of pregnancy. Foregrounding women’s perspectives provides insights into meaning-making in pregnancy and the ways that mothers of pregnant women can both stymie and deepen medicalization of childbearing.

The structures, procedures and relationships within schools both constrain and enable the ways that children and teachers can engage with the everyday ‘business’ of literacy learning. In schools and classrooms, the resources available to children, the spaces in which they work and how adults interact with them are often decided upon by others, including their teachers. In this chapter, we focus specifically on access to mobile digital resources and important spaces in the school, arguing that opportunities for children to be critical consumers and producers of text can be provided when children are afforded some control of decisions about how, where and when people, materials, tools and texts are used. Drawing from data collected as part of a larger study of learning to write in the early years of schooling, at two different schools in different Australian states, we examine two cases of ‘disruption’ negotiated by children and their teachers. We explore the potential of mobile technologies in children’s hands as key elements in changing the socio-spatial power relations around text production that usually hold in schools. These instances are explicit opportunities to study what is possible when young children and teachers work to change children’s relationships to materials, spaces and people in productive and provocative ways. We analyse the digital texts produced and the work of teachers and children to foreground digital literacies as a way to influence what goes on in their schools.