‘Intertwined worlds’: How religion as a cultural system shapes social workers’ motivation for policy engagement Open Access

Abstract

Introduction

The engagement of social workers in policy shaping processes is based on a professional commitment to promote equality and social justice (IFSW 2014; BASW 2021). As an integral part of their professional work, social workers are required to identify policy gaps and offer practical ways to challenge policy makers’ decisions to promote social justice (Gal and Weiss-Gal 2013; Jansson 2018). In multicultural societies, social workers from diverse groups may play a significant role in policy arenas, addressing structural inequality and promoting social change, while ensuring that marginalized voices are heard (e.g. Mendes et al. 2015; Bent-Goodley, Snell, and Carlton-LaNey 2017; Darawshy, Boehm, and Boehm-Tabib 2022; Nouman 2020, 2025; Nouman and Azaiza 2024). Despite this important role, they may choose not to participate in policy arenas due to various socio-political context factors, including environmental, political, organizational, and motivational aspects (Nouman and Azaiza 2021).

To better understand these dynamics, the policy practice engagement conceptual framework (Gal and Weiss-Gal 2023a) categorizes factors that may influence social workers’ policy engagement. The framework links four categories of factors: environment, opportunity, facilitation, and motivation. Although this model is comprehensive and based on a broad of theoretical literature on policy practice (Gal & Weiss-Gal 2023b), along with other models that followed it (e.g. MPP- Nouman and Azaiza 2022), there is still limited focus in the literature on how religious contexts influence social workers’ motivation to engage in policy practice.

To address this gap, the present study examines the influence of religion as a cultural system on the motivation of social workers, who define themselves as religious, to engage in policy arenas and identifies potential ways to increase such engagement. As a case study, we focus on the ultra-Orthodox (Haredi) community in Israel. Despite its political influence, this group faces increasing gaps in social and economic opportunities (Cahaner 2020), along with low socio-economic status and high poverty (Malach and Cahaner 2019). This unique position broadens the discourse on policy practice and provides insights that are relevant to various global contexts.

Religion, social policy, and the dynamics of political activism

The relationship between religion, social policy, and political activism is multifaceted, revealing how religion shapes and influences public and political spheres in diverse and complex ways (e.g. Cnaan and An 2016; Pavolini, Béland, and Jawad 2017; Jawad and Eseed 2021). These influences are explored through various perspectives that highlight that religion is a dynamic force capable of driving social and political change, while also offering a space for resistance and survival within the contemporary political arena.

Recent literature has clarified the relationship between religion and social policy by identifying three interconnected levels: individual, political, and organizational (Pavolini, Béland, and Jawad 2017). At the individual level, this relationship examines how religious beliefs shape political behaviour and influence support for various political parties and welfare policies (Stegmueller 2013). Furthermore, research delves into the connections between welfare states, spirituality, and personal well-being, emphasizing how moral and religious values, along with ethnic identity, shape attitudes, self-perceptions, and coping strategies in response to welfare issues and social risks (Holloway and Moss 2010). At the political level, studies investigate how religiously inspired parties impact welfare reforms, exploring the intersections between religion, modernization, and the welfare state (Van Kersbergen and Manow 2009).

The organizational level extends beyond political parties, highlighting the crucial role of faith-based organizations in providing resources and networks that facilitate political mobilization (Smith 1991). This perspective aligns with the concept of the ‘enabling state’, where governments increasingly rely on non-state actors, including religious organizations, to play a significant role in social policy reform (Gilbert 2002). These organizations not only provide services but also act as agents of social change and active participants in policy making. They see welfare provision as a way to promote religious values and strengthen their legitimacy in the public sphere. This trend is evident across various countries, including the UK (Weller 2009), USA (Scott and Cnaan 2018), and Middle East (Eseed 2020; Jawad and Yakut-Cakar 2010).

Collectively, these studies highlight the intricate relationship between religion, social policy, and political activism, emphasizing the need for a deeper understanding of how religious institutions, political systems, civil society organizations, and individual perceptions interact to shape welfare policy in modern society (Jawad, Béland, and Pavolini 2021). This understanding underscores the necessity for a more nuanced approach to studying the intersection of religion and social policy, one that considers the long history of religious involvement in social welfare and the unique cultural and political contexts of each region (Jawad and Yakut-Cakar 2010).

Political activism among social workers

Over the last three decades, religion—often referred to as spirituality or faith—has gained significant attention in social work literature, emphasizing its influence on professional behaviour and the challenges social workers face in addressing the religious needs of service users (e.g. Gilligan and Furness 2006; Holloway 2007). Ethical codes across various countries now emphasize the significance of religion in social work, requiring practitioners to reflect on how personal values, including religious beliefs, may influence their professional decisions (ISASW 2018; BASW 2021). Despite this increased focus, there remains a critical gap in understanding how religion as a cultural system influences social workers’ role in promoting social change.

It is important to note that research has extensively examined factors influencing policy engagement among social workers. The policy engagement conceptual framework (Gal and Weiss-Gal 2023a) links four categories of factors: environment, opportunity, facilitation, and motivation. ‘Environment’ describes the political, social, economic, and professional context in which social workers’ policy engagement occurs. ‘Opportunity’ focuses on the accessibility of the social policy process to social workers. ‘Facilitation’ relates to the degree to which the organizational context enables social workers to engage in policy related activities. ‘Motivation’ encompasses individual-level factors that influence social workers’ willingness to engage in policy related activities.

The Minorities Policy Practice (MPP) framework (Nouman and Azaiza 2022) extends this understanding by incorporating established policy practice models (Gal and Weiss-Gal 2015) with theories of political participation in ethnic contexts. This framework includes the concept of individual political participation (Verba Schlozman, and Brady 1995), the politicized collective identity (PCI) framework (Simon and Klandermans 2001), and the group consciousness model (Miller et al. 1981). Collectively, these concepts suggest that political activism is driven by both individual and group-based motivations and resources, stemming from an individual’s sense of belonging to a specific social category. Notably, identification with a minority group, combined with perceived disadvantage, often serves as a catalyst for political engagement.

However, despite the extensive literature on these topics, there is a gap in research examining the motivations of social workers to engage individually in policy arenas, particularly in religious contexts (see Gal and Weiss-Gal 2023). This gap is especially pronounced in the context of religious communities. The present study addresses the following research questions: (1) How does religion as a cultural system shape the motivation of social workers to engage in policy practice? (2) What are the factors in a religious-cultural context that may increase social workers’ engagement in policy practice?

The Israeli context

To examine the research questions, a qualitative study was conducted amongst social workers belonging to ultra-Orthodox Jewish communities in Israel. The ultra-Orthodox community, constituting 13.3 percent of Israel’s population (Statistical Abstract of Israel 2022), is characterized by strict adherence to Jewish Halakhah (religious law). This adherence permeates all aspects of daily life, with rabbis and Torah elders serving as primary authority figures (Feldman and Berkowitz 2021). To preserve their unique identity, most ultra-Orthodox Jews live in separate communities, viewing their way of life as integral to preserving Judaism (Birenbaum 2007). Despite their significant presence in the political sphere (Stern et al. 2021), ultra-Orthodox communities face various socio-economic challenges. Over the past decade, they have experienced widening gaps in social and economic opportunities (Cahaner 2020), thereby facing lower socio-economic status and higher poverty rates compared to the majority population (Malach and Cahaner 2019).

These circumstances have led to increased reliance on local government welfare services, which address the social needs of this population (Nouman 2023). These services are subordinate to the Ministry of Welfare and Social Services, which funds social workers in partnership with local authorities, sets policies, and regulates the provision of social services (The Ministry of Welfare and Social Affairs 2023). Public welfare services in ultra-Orthodox localities predominantly employ social workers from within those communities. These professionals are accredited through gender-segregated academic programmes at Israeli institutions of higher education. Importantly, although the learning environment is separate, the curriculum is identical to that of standard social work programmes across Israel.

Professional socialization in Israel emphasizes the requirement for social workers to act in policy arenas to promote social justice for their clients (Schwartz-Tayri 2021). However, the present study posits that religion, as a cultural system encompassing religious beliefs and affiliation, may influence social workers’ motivation to engage in policy arenas. Understanding these influences through the lens of religious social workers is essential for developing culturally contextualized knowledge and skills that will enhance effective engagement of social workers from diverse ethnic populations in policy arenas.

Method

Sample and sampling

Research data were collected through the qualitative methodology. Semi-structured in-depth interviews were conducted with ultra-Orthodox social workers employed in public welfare agencies in localities with a large concentration of ultra-Orthodox communities. The inclusion criteria for the sample were: (1) social workers employed in public welfare agencies addressing the social needs of the ultra-Orthodox population; and (2) accreditation in social work from higher education institutions in Israel, where participants were exposed to policy practice. Potential respondents were selected through purposive snowball sampling with a criterion-based approach (Patton 2015). This sampling method was designed to achieve a diverse and comprehensive representation of ultra-Orthodox social workers belonging to various religious streams (Sephardic, Lithuanian, and Hasidic) and working in diverse ultra-Orthodox localities. The sample of respondents included twenty-five social workers, of whom 80 percent were women. Their ages ranged from twenty-five to fifty-three (M = 35; SD = 9.8), and years of seniority ranged from five to twenty-eight (M = 17; SD = 11). The sample comprised social workers who worked directly with either families or older persons. All participants were accredited through gender-segregated academic programmes at Israeli institutions of higher education, where they completed a bachelor’s or master’s degree in social work.

Data collection

The interviews were conducted by the authors between 2019 and 2020, with each interview lasting between one and one and a half hours. The interviews took place either face-to-face at the organizations where the social workers are employed or via Zoom, depending on the participant’s preference. The interviews were guided by an interview framework developed through an integrative process, which involved consultation with five ultra-Orthodox social workers active in policy arenas. The final version of the interview guide focused on the social workers’ perceptions of the impact of religion as a cultural system on their motivation to engage in policy practice, and the religious-cultural factors that might increase their engagement in such practices.

Participants were informed that policy practice engagement refers to actions undertaken by social workers as part of their professional work, aiming to influence policies to achieve social and economic justice, ensure a high quality of life, and protect human rights for individuals, families, and communities. They were also informed that the focus of the research was on motivations for engagement. During the interviews, every effort was made to allow respondents to answer these questions as freely as possible, encouraging them to share narratives based on their personal experiences.

Data analysis

The interview transcripts were analysed by the authors, who are experts in policy practice research, using content analysis principles grounded in constructivist grounded theory (Charmaz 2014). The analysis consisted of four stages: reading each interview as a whole text, coding the meaning units, classifying these units into categories and themes, and integrating the themes into a coherent narrative. Initially, all interviews were read from beginning to end, and open coding was conducted on the meaning units that emerged from each interview. The interviews were then segmented, with categories identified and named. Concepts and categories derived from each interview were examined, with several categories consolidated into overarching themes. Finally, these themes were connected to form a comprehensive picture—a process that involved focusing, comparing, and contrasting the various themes. The analysis continued until saturation was achieved, with no new themes emerging (Green and Thorogood 2006).

Research ethics

The study was approved by the Institutional Review Board at the authors’ university. Throughout all stages of research, meticulous adherence to ethical obligations was maintained. Participation was voluntary and included signing an informed consent form. To protect participant identity and data, identifying information was separated from the interview content. In the presentation of findings below, participant names and identifying information were changed to ensure anonymity.

Findings

The impact of religion as a cultural system on policy practice

The interviews revealed three dimensions representing how religion as a cultural system shapes the motivation of social workers to engage in policy practice: 1) religious beliefs; 2) cultural behaviour; and 3) religious community affiliation.

Religious beliefs

The findings revealed that religious beliefs play a fundamental role in shaping the motivation of ultra-Orthodox social workers to engage in policy practice. All participants indicated that their religious worldview, centered on the belief in a benevolent God who expects them to act with kindness and benevolence to others, significantly influences their professional choices and motivation for policy engagement. This belief system fosters a moral obligation to drive positive change in the world, deeply intertwining with concepts of social justice, human rights, and equality. One participant illustrated this perspective:

The choice of profession and my professional activities at work are very much fuelled by the fact that I am a religious woman. I believe that according to God’s decree, we are required to do good in the world and promote changes. I know there is someone watching me from above and I have to give an account before God.

Many participants viewed their faith as intrinsically linked to religious practices, which they described as ‘commanded’. They believe these practices imposed both individual and communal responsibilities to support disadvantaged populations, strongly aligned with the core social work values of justice and equality. The participants frequently drew parallels between religious commandments, such as charity and helping others, and the core values of social work. This alignment appeared to reinforce their sense of duty to engage in policy arenas. As one participant explained:

Social work turns ‘love your neighbor as yourself’ into a profession, so that you can actually practice kindness in a more precise way and professionally help others to meet their needs. In my opinion, policy practice in social work translates to ‘building a world of kindness’. We are commanded and try to build a better world.

Cultural behaviour

The findings revealed that cultural behaviour, deeply rooted in community values and family influence, plays a significant role in shaping the motivation of ultra-Orthodox social workers’ engagement in policy practice. Several participants reported early exposure to culturally accepted behaviours centred on kindness and mutual assistance within their community. This early socialization profoundly influenced their worldview and motivation for policy engagement. One participant articulated this experience:

For as long as I can remember, since I was still a child in Cheder (kindergarten), I’ve always sought ways to help others. It has become ingrained in me as socially acceptable behaviour, as with everyone in our community. Even today as a social worker, I aspire to make a significant impact and promote social changes for the creation of a more just society.

Family emerged as a crucial factor in reinforcing these cultural behaviours. Many participants identified their parents as key role models, embodying religious values and demonstrating active community engagement. This parental influence significantly shaped their approach to policy practice, as illustrated by one interviewee:

Both my parents were busy all-day solving people’s problems and helping them. Even when we were very young, all sorts of homeless people would stay with us. These are the values ​​I was raised on at home, and it strengthened my desire to also be in a place where I can make a big impact.

Participants from politically active families reported an enhanced perception of their capacity to effect social change. This was particularly complex for women, who often needed to balance political involvement with gender expectations in their community. As one participant explained:

I believe in the need and capability to act for society and drive change. My father was a political man, and this is something I was exposed to at home from an early age. But as religious women, we are taught ‘The honor of a king’s daughter is within’, which means our uniqueness and strength should be expressed at home, in raising children and investing in the family. So, engaging in policy arenas forces us to confront the gap between societal expectations and professional expectations to act in various policy arenas.

Religious community affiliation

Many participants reported that their affiliation with a religious community, characterized by shared beliefs, values, and lifestyles, fosters a strong commitment to addressing the unmet needs of community members, including through political means. One participant articulated this perspective:

On the social level, there are things that really bother me. The ultra-Orthodox community is still a marginalized society, whether it’s in terms of wages, the integration of ultra-Orthodox in various workplaces, or even the quality of medical services. As an ultra-Orthodox, this discrimination motivates me to act for social change for the benefit of the community I belong to.

This statement reflects a common perception among participants of discrimination and inequality experienced by the ultra-Orthodox community, driving a greater need for action in policy arenas to promote beneficial policies. Furthermore, participants reported that their community affiliation enables them to identify unique cultural and social needs, motivating them to promote tailored services. As one participant noted:

Ultra-Orthodox social workers have a unique cultural and social sensitivity that stems from their familiarity with their religious value system and the needs of their clients. They therefore have significant influence in shaping policies for their community.

Ways to increase engagement in policy practice

The analysis of the interviews revealed three primary ways to enhance engagement: 1) professional knowledge tailored to values; 2) resources tailored to lifestyles; and 3) opportunities to act in institutional arenas, each of which is explored in detail in the following sections.

Professional knowledge tailored to values

To enhance their engagement in policy practice, participants emphasized the necessity of professional knowledge specifically tailored to their unique religious and cultural values. They stressed the importance of socialization processes within their professional training that would expose them to the knowledge and skills required for effective engagement in policy arenas, particularly from a religious and cultural perspective. Participants expressed a strong desire for training that adequately addresses their cultural context and its impact on policy engagement, viewing this as essential for effective practice within their communities. One participant articulated this need:

In the lessons in which I studied policy practice, we were given knowledge and skills to effect systemic change, but the knowledge did not address our cultural characteristics. For example, I cannot promote a policy change without building trust with the rabbis, who are the leaders of the communities, and obtaining their permission to act.

Participants called for social work education that integrates their professional and religious identities, advocating for a curriculum that incorporates their religious identity into policy practice training. As one participant stated:

If you really want to move something, you have to learn the policies from the context of ultra-Orthodox society. Social work studies should combine our professional identity with our identity as ultra-Orthodox how everything connects.

Participants also emphasized the need for specialized knowledge and skills for operating within larger policy contexts, including understanding the unique dynamics of policy making in relation to ultra-Orthodox society. A participant explained:

We need knowledge of how policy is shaped in the context of ultra- Orthodox society – how to analyze social problems, who the relevant policy players are, how budgets are distributed in the country, and how we can act in policy arenas in order to realize our mission in the world. Although the ultra-Orthodox community may have political power in the country, we as social workers are not exposed to this knowledge and are unfamiliar with the political arena.

The gender dimension emerged as a prominent theme. Female participants emphasized the need for knowledge to address gender-specific challenges, especially those related to religious modesty, when working in predominantly male policy environments. One participant highlighted this issue by stating:

As ultra-Orthodox women, we are committed to the codes of Judaism, which emphasise the importance of maintaining a modest presence in public spaces. In policy arenas, which are often dominated by men, we need tools and skills to navigate these environments in a culturally appropriate way while staying true to our beliefs. It is crucial that training addresses these aspects and helps us to engage effectively while maintaining our commitments to both faith and modesty.

Resources tailored to lifestyles

To boost their engagement in policy practice, participants highlighted the need for resources specifically tailored to their unique lifestyles and community needs. These resources should address both organizational and personal aspects. Participants stressed the need for increased human resource allocation in ultra-Orthodox communities to meet the growing demand for welfare services. They emphasized that this increase should align with demographic growth and rising poverty levels in their communities. Expanding human resource standards was seen as essential for facilitating involvement in policy practice. Without adequate staffing, social workers are often overwhelmed by daily case management, leaving them with little to no time to engage in broader policy initiatives. Consequently, the allocation of sufficient resources is directly tied to their capacity to participate in policy making processes. Participants indicated that a substantial increase in resources was necessary to support their participation in policy related activities beyond immediate case management. One participant explained:

We want to work towards “fixing the world”, but the reality is that we constantly need to deal with so many new families and new social problems every day, and it’s not easy. We need to hire more social workers here so we can address the problems in a systemic way.

Additionally, to address personal resource limitations, especially for female ultra-Orthodox social workers, participants recommended the establishment of financial support systems. These systems could help alleviate the economic pressures resulting from low wages in social work and the financial demands of large families. Financial constraints frequently restrict these social workers’ ability to engage in policy related work, as they are compelled to prioritize activities that generate additional income. A social worker and mother of seven children, who had previously been involved in policy arenas, explained:

Social workers are poor. The State doesn’t enable social workers to live in dignity. We also have a large family, so we need to bring in more money, and when we’re busy trying to make a living and working multiple jobs, it’s hard to find spare time for other things. If I didn’t need money like I need air to breathe, maybe I would continue working for social change.

Opportunities to act in institutional arenas

To enhance their engagement in policy practice, participants emphasized three interconnected structural needs: formal channels with national policy makers; professional representation in committees; and organized networks among ultra-Orthodox social workers. These needs arise from their unique position, where, despite having strong political representation within their community, they lack effective channels to influence welfare policies. Participants described significant barriers in reaching both non-ultra-Orthodox and ultra-Orthodox policy makers. Ultra-Orthodox politicians, though powerful, mainly focus on broad community issues rather than professional service needs. Meanwhile, non-ultra-Orthodox policy makers often have a limited understanding of the community’s unique characteristics. One participant explained this dual challenge:

When we approach national policy makers, we face a double barrier. Our politicians focus on broader religious issues but don’t understand social services. Meanwhile, non-ultra-Orthodox policy makers can’t grasp our community’s unique needs. Every time we try to explain why standard welfare programs don’t work for our community, it’s like talking to a wall.

This challenge extends to representation in professional decision-making bodies, where current committee structures exclude ultra-Orthodox social workers, assuming community political representatives can adequately address service needs. This exclusion particularly impacts program development and resource allocation:

We’re excluded from ministry committees where crucial decisions are made. When new programs are launched, they often conflict with our community’s values because we weren’t involved in their design. We need guaranteed seats on professional committees to ensure that programs match our community’s needs.

Beyond access and representation, participants emphasized the need for organized networks among ultra-Orthodox social workers to strengthen their collective influence. They felt that these networks would facilitate knowledge sharing and unified advocacy efforts:

Individual efforts aren’t sufficient. We need formal networks connecting ultra-Orthodox social workers across different localities. By working together, we can exchange successful intervention strategies and advocate more effectively for resources that align with our cultural context.

To address these interconnected challenges, participants identified specific opportunities for change:

We need concrete opportunities—dedicated seats on ministry committees, formal consultation processes, and supported professional networks. These structures would enable us to bridge professional standards with cultural needs, while ensuring appropriate resource allocation for our community.

However, participants also emphasized that their commitment to using these institutional opportunities extended beyond just advocating for their own ultra-Orthodox community. They expressed a desire to leverage their influence to advance social justice and defend the rights of other marginalized groups in Israeli society. As one social worker explained:

Our goal in gaining greater access and representation is not solely to address the needs of the ultra-Orthodox community. We also want to use these platforms to elevate the voices of all marginalized populations and push for more equitable policies that support the vulnerable, regardless of their background. Our religious values compel us to act for social justice for all.

Discussion

Religion—as reflected in religious beliefs, cultural behaviour, and religious community affiliation—significantly influences social workers’ motivation to engage in policy arenas, as evidenced by the findings of the present study. To effectively engagement in policy practice, it is essential that social workers receive professional knowledge tailored to their values, resources adapted to their lifestyle, and enhanced opportunities to act in institutional arenas. Whilst connections between religion as a cultural system and professional behaviour have been addressed in the social work literature (e.g. Gilligan and Furness 2006; Evans and Devlin 2016), the complex interplay between religion, policy, and political participation has largely been overlooked. The present study attempts to address this gap.

For social workers with religious identity, policy engagement emerges as a dual commitment, combining professional ethics with religious obligation. This integration of professional and religious values strengthens their dedication to systemic social change and social justice. Although policy practice literature has not directly explored this connection (Gal and Weiss-Gal 2023a), it is consistent with research highlighting strong links between religious values and professional commitment in social work, particularly due to shared values of social justice and helping others (Band-Winterstein and Freund 2015).

The present study demonstrates that the motivation of ultra-Orthodox social workers to engage in policy practice extends beyond improving the conditions in their own community. Their values and commitment, shaped by the intersection of their religious and professional identities, also drive their desire to advance social justice and the rights of other disadvantaged or minority groups in Israeli society. This finding suggests that the influence of religious contexts on social workers’ policy engagement can have wider implications for promoting equity and defending the rights of marginalized populations, beyond the boundaries of their community.

While religion strengthens commitment to policy engagement, in practice social workers with religious identities are required to navigate the challenge of reconciling their religious and professional roles. They also face structural barriers within the ultra-Orthodox community itself that hinders their ability to engage in policy arenas. The traditional division of roles, where men focus on religious studies and women serve as primary breadwinners, creates distinct economic pressures that can impact social workers’ capacity for policy engagement. In this context, it becomes essential to develop personal awareness and understand how values, beliefs, and cultural lifestyles influence policy practice. Additionally, acquiring specific knowledge and skills to navigate policy arenas from a religious-cultural perspective is key. These findings align with existing literature highlighting the importance of culturally competent policy practice in multicultural societies (Nouman, Tarshish, and Altshuler 2023).

The present study also emphasizes the crucial role of gender in shaping the experiences of ultra-Orthodox social workers in policy arenas. Female participants, in particular, face the dual challenge of balancing religious modesty with their professional responsibilities in male-dominated environments. These dynamic highlights the unique difficulties faced by ultra-Orthodox women, where cultural expectations and professional duties intersect. To s support these women in navigating both patriarchal society and professional settings, it is essential to implement gender-sensitive strategies.

These challenges are compounded by broader systemic constraints. Public welfare services in Israel face severe challenges stemming from chronic underfunding, a shortage of skilled personnel, and unequal distribution of resources among municipalities. To ensure adequate care for all individuals in need, the welfare system requires an increase of approximately 50 percent to its current budget. Additionally, as of June 2023, municipal social service departments reported 747 unfilled social worker positions, highlighting a long-standing staffing crisis over the past decade (Ben-Porat and Gal 2024). This issue is particularly acute in ultra-Orthodox communities, where local authorities—often categorized as weaker municipalities—have limited financial capacity. Rapid population growth and rising poverty levels in these communities further strain the system (Statistical Report on Ultra-Orthodox Society in Israel 2022). These structural conditions particularly impact ultra-Orthodox women social workers, who must balance multiple jobs and familial responsibilities as primary breadwinners. This economic reality often forces them to prioritize stable income over policy engagement initiatives, creating additional barriers to their engagement in policy arenas.

Moreover, the study highlights a significant disparity between the political representation of the ultra-Orthodox community and the marginalization experienced by ultra-Orthodox social workers in policy arenas. Despite substantial political presence, participants reported considerable challenges in influencing national policy, particularly within professional contexts. This paradox underscores that formal political representation does not necessarily translate into effective policy influence. These findings are consistent with research on minorities encountering limited access to professional policy resources despite political representation (Cinalli and Giugni 2011; Pilati 2016; Nouman and Azaiza 2021). Addressing these challenges requires expanding professional opportunities within institutional arenas and strengthening professional networks that can equip social workers with the knowledge and skills needed for effective policy engagement.

Given these challenges, the intersection of religious commitment and professional obligation emerges as a crucial factor in advancing social rights and social justice. The interplay between religious identity and human rights advocacy presents both challenges and opportunities for social workers. The present study highlights the readiness of social workers to advocate for social rights and justice, motivated by their combined professional and religious commitments. To boost their involvement in policy arenas, social workers need to navigate ‘intertwined worlds’ and find ways to integrate these values effectively.

While this study offers valuable insights into the motivations for policy engagement among social workers from religious groups and identifies ways to enhance this engagement, several limitations should be acknowledged. First, the study relied on participants’ self-reported data from participants, which may introduce biases such as social desirability and subjective interpretations of the relationship between religion and policy practice. Secondly, the research was limited to social workers employed in public welfare services, potentially affecting the generalizability of the findings. Thirdly, the data were collected solely from social workers, without including perspectives from other stakeholders, such as service users, have different views on policy engagement. Additionally, the study does not provide insights into the actual extent of involvement in policy practice or the specific strategies used in engaging with policy decision processes. Future research should explore these issues by examining various groups across different welfare services, with attention to both national and international contexts.

Conclusion and implications for practice

Although our research centred on the ultra-Orthodox community in Israel, it provides insights that are relevant both locally and globally, offering valuable perspectives for social work in diverse multicultural societies worldwide. While our findings underscore the significant role of religion as a cultural system in shaping social workers’ motivation to engage in policy arenas, they also reveal the complex interplay between cultural traditions and broader social justice efforts. This understanding calls for a multifaceted approach to enhance the involvement of these professionals in policy making processes.

To facilitate this, educational institutions need to adapt their curricula to include comprehensive training programmes that expand the discourse on policy practice. These programmes should emphasize the intersections of race, culture, and religion, preparing future social workers to effectively operate in complex multicultural environments. Integrating these concepts into academic and professional frameworks can equip social workers with the knowledge and skills needed to address the challenges of increasingly diverse societies. For instance, in the local context, this could involve creating modules that examine how religion influences policy engagement across different communities. At the policy level, there is a clear need for more inclusive decision-making processes that consider the unique cultural-religious contexts. Professional bodies play a crucial role in this regard, supporting the involvement of social workers by developing mechanisms that can leverage religious values for broader social justice work while respecting cultural boundaries.

The framework developed in this study for understanding the influence of religion on policy engagement can be adapted and applied to various cultural contexts worldwide. This comprehensive approach enriches the global discourse on social justice and human rights in social work, enhancing the profession’s effectiveness in multicultural societies. Building on these findings, future research should further investigate how the intersection of religion, culture, and professional identity influences social workers’ engagement in policy practice across different global contexts. Such research will deepen our understanding of the complexities involved in multicultural social work practice and develop more effective strategies for policy engagement. Additionally, comparative studies across countries could offer valuable insights into how religious influences vary in social work practice in different national contexts.

In summary, incorporating culturally sensitive training, supportive institutional policies, and a nuanced understanding of the intersection between religion and social work is essential for advancing global policy practice in social work. This requires recognizing both the potential and limitations of religious values in driving broader social justice efforts, while also acknowledging how structural arrangements within religious communities’ impact social workers’ capacity for policy engagement. By implementing these strategies, we can empower social workers to advocate more effectively for their communities, thereby promoting greater equity and social justice both on both local and global scales.

Conflicts of interest. None declared.

Funding

The authors declare that there is no conflict of interest.

References