Introduction
When working with children who struggle and need care, recognition, and encouragement, youth workers must ensure that their practice follows the primary principles of ethics. They must not only support the teenagers and help them better adapt but also ensure that their work follows these principles. According to researchers, ethics and values play a significant role in the youth work practice, guiding us in a great number of activities and communication with young people (Roberts 2). Without ethical and moral rules, youth workers cannot be certain that they can adequately address challenging situations, gain adolescents’ respect and trust, and contribute greatly to their development (Roberts 2).
In this writing, I will outline the key ethics and values that serve as the basis for my youth work practice and help me leverage the youth’s potential, lead them through their tough days, and inspire them to achieve the best. This critical analysis will refer to certain professional standards, theology, theory, and wider course content, and useful recommendations for my future practice will be provided at the end of the paper.
Discussing the Ethics
Ethics and morale play significant roles in people’s everyday lives. In my opinion, it is rather beneficial if an individual’s personal values and guiding principles correlate with professional ones (Banks, “Ethics and Values in Social Work” 8). However, cultures and societies can view ethics differently, and there are several major approaches to this concept, including utilitarianism and deontology. According to researchers, utilitarianism is concerned with leveraging happiness and pleasure and reducing the pain of the majority, even if the minority has to suffer (Banks, “Ethics and the Youth Worker” 9; Sercombe 45). Although this approach is widespread and may be beneficial in many situations, I do not see it as always applicable in youth work practice.
When supporting teenagers and helping them be educated, happy, safe, involved, and inspired, youth and community workers cannot allow any inequality to happen (Crowther and Shaw 2). Stating that the majority’s needs are the most important means of being unfair and cruel toward the minority. I believe this is not the view that youth workers can spread among adolescents.
Further, deontology better fits the youth work practice. As stated by Trevino and Nelson, this approach to ethics focuses not on personal values or universal happiness but on responsibilities and rules, as well as commonly accepted rights and wrongs (Banks, “Ethics and the Youth Worker” 9). People can understand and logically assess what is morally good or bad and make sure that their actions correspond with ethics. Evaluating one’s actions from the point of view of universal morality and promoting these attitudes among the youth is an adequate approach to ethics.
What is more, as a Christian, deontology has certain similarities with my religion and can be supported by theology, especially if viewed as a form of the Divine Command Theory. For example, in deontology, people should always do what is right, even if it does not seem to be the best choice (Banks, “Ethics and the Youth Worker” 9). The Divine Command Theory, as indicated by Carter, states “that what makes a moral action right or wrong is dependent upon God, and that moral obligation consists in obedience to God’s commands.” I promote this ethical and theological principle among the youth I work with and make sure to guide my own practice, focusing on the divine command.
Personal Values and Ethical Principles
Before I list and critically explain the basic principles and values I hold, I find it essential to mention that the primary ethical rule I follow in my life as a Christian and a youth worker is being my truest self. To be more precise, the young people I work with can see me both as the center’s worker and as a religious person because we attend the same church. They can see my personality and character when I am merely a church member, which persuades them that I am a sincere person who is friendly, mindful, and compassionate in my private and professional lives.
Encouraging Young People to Make Their Own Choices
The primary principle on which I base my practice is allowing youth to express themselves, make their own decisions, and be responsible for their choices. Proverb 16 says, “In their hearts, humans plan their course, but the Lord establishes their steps” (New International Version, Prov. 16.9). Young people should know that they are free to choose for themselves, focusing on their own interests, needs, and values.
God gives us this right, and I, as a youth worker, encourage teenagers to express themselves, as I know that our Lord will guide them. Furthermore, one of the rules of acting with professional integrity is to “respect and promote young people’s rights to make their own decisions and choices” (Green 128). I am glad that our professional codes of ethics indicate this value and promote independence and freedom among the youth.
My own important choice was to become a member of the center and work together with my colleagues, caring for teenagers and helping them find and identify themselves in this challenging world. Certainly, this principle of free will also involves the rule of consent and voluntary participation (Banks, “Ethics and the Youth Worker” 10). Our young people have the right to decide whether they want to join our center, communicate with us, and take part in different activities. It is essential to ensure that the adolescents I work with are eager to communicate with me, share their stories, or receive advice and support. I do not invade their privacy without their consent and choice to visit the center.
Additionally, sharing responsibility can also be identified together with the principle of free will and choice-making. To be more precise, I, as a Christian and a youth worker, make decisions every day and choose to be responsible and accountable for the teenagers I work with, the people I meet at the church, and my own actions and perceptions. According to Duffy et al., many young individuals strive to participate in events that promote their responsibility and allow for their decision-making and independence (140).
According to Erikson’s theory of development, between the ages of seven and eleven, kids can nurture their self-confidence (Orenstein and Lewis). Further, during adolescence, teenagers can either find their own identity and understand their social roles and interests or become confused with all the pressure and the number of available opportunities and responsibilities (Orenstein and Lewis). This is why we, as youth workers, need to help young people understand themselves better and access the range of chances, choices, and duties they can have.
I apply this ethical principle by including the youth I work with in event planning and preparation. Therefore, if they want to participate in the trips, discussions, or other interesting and educational events our center organizes, they are encouraged to help us plan and implement the activities. In this case, they learn to be responsible for their engagement and understand that many different resources, including their own efforts, are required to organize even the simplest event.
Noticeably, “a commitment to empowerment and participatory democracy” is the fourth ethical value that underlines youth and community work, as stated by Banks (“Ethics and the Youth Worker” 10). I highly appreciate this principle, especially because I enjoy spending time with young people when we prepare for different activities. This is a great opportunity for me to teach them, tell them various stories, and contribute to the development of these teenagers.
Self-Care and Rest
Another aspect that serves as the basis for my youth and community practice is self-care. Our religion says, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore, honor God with your bodies” (New International Version, 1 Cor. 6:19-20). Indeed, we are responsible for ourselves and have to value our physical and mental health.
Moreover, this is crucial not only from a theological perspective but also because poor self-care can negatively affect my professionalism. When working with young people, I need to stay concentrated, involved, empathetic, attentive, and full of energy. Otherwise, there is a possibility that I cannot make sure that the teenagers are safe and comfortable.
Consequently, I use a number of practices to stay healthy and involved. For instance, since youth work is associated with a vast number of different emotions, challenges, and concerns, I sometimes notice that my mind and soul are filled with confusion or unrest. I worry about the young people I work with, trying to share their emotions and be as empathetic and compassionate as possible. To feel better after learning about their problems or having a difficult day, I practice meditation or pray, trying to establish a connection with God and find strength in my faith and commitment. Healthy eating and good sleep are also principles that allow me to care for myself and restore the energy I need to communicate with the youth.
This personal and professional value corresponds greatly with Maslow’s hierarchy of needs. According to McLeod, several layers of the hierarchy can refer to self-care practices. Thus, physiological needs, such as fresh air, clean water, tasty and healthy food, good sleep, and quality clothing, are the very basis of self-care and should be available to everyone (McLeod).
Without satisfying these needs, one cannot be concerned enough to receive love and a sense of connection, which are the components of the third level and are also what we need to care for ourselves. Healthy rest is important, and professional codes of ethics support this value of self-care. Thus, the CLD Standards Council for Scotland indicates that “CLD practice should be consistent with preserving the health of CLD workers” (“A Code of Ethics”).
I put a lot of effort into instilling this value in teenagers, and my goal is to teach them to relax and take care of themselves. When I see that any of the children look tired or unrest, I try to help them restore their internal resources. This is especially important for me due to personal reasons; one of my closest friends was previously unable to rest well and ignored the key principles of self-care. When she was exhausted, tired, or stressed, she would continue working anyway.
Unfortunately, this behavior resulted in my friend becoming anxious, depressed, and failing to manage her emotions. Knowing about this situation, I now value self-care and rest even more and ensure that the young people I work with also understand this value. I want them to appreciate themselves and be sensitive to the needs of their body, soul, and mind. This helps me to be a good and involved person and youth worker, and it correlates with both religious rules and theory.
Encouraging Diversity, Inclusion, Equality, and Equity
One of the most frequent issues that I notice in young people I work with is their poor understanding of these fundamental principles. In the modern world, numerous governmental and social initiatives are aimed at enhancing inclusion and reducing the rates of discrimination. Many of these initiatives and campaigns are quite successful and allow disadvantaged communities to improve their lives and feel accepted, welcomed, and valued (Crowther and Shaw 2). However, many people still discriminate against others based on age, ethnicity, skin color, background, sex, and other irrelevant characteristics.
Some teenagers I work with require others to treat them with respect, but fail to understand that they also have to appreciate others’ differences and avoid stereotypes and prejudice. For example, we had a teenage African American girl who would often talk about being equal to others, and it was quite important for her to be included in all events, groups, and discussions. However, when a transgender boy started attending our center, the girls’ attitudes toward him were highly stereotypical and discriminatory. This case shows that many young people are aware of the concepts of equity and inclusion but often fail to adhere to them adequately, and societal pressure and stigmatization can damage their perceptions of others and themselves.
Therefore, in my practice, I am always guided by the value of equality and strive to promote these principles to help the youth become free of stereotypes and oppression. I believe that they have to know and accept that all people are equal and have the same rights, and we need to treat others based on their actions and traits of character instead of gender, race, or other irrelevant factors. We conduct some meetings for everyone who wishes to share their experiences, ideas, and thoughts, as well as express their appreciation of the differences and equity that exist between them.
Noticeably, my adherence to this principle is based not only on the actual need that I see in my practice but also on theology. All Christians should follow this divine teaching: “Do not oppress the widow, the orphan, the stranger, or the poor; and do not devise evil in your hearts against one another” (New International Version, Zach. 7.10). We are all people, and God loves and cares about us all, so we have to treat each other with dignity, respect, love, and empathy because this is what our Lord tells us (Astley and Wills 69). Therefore, I often use this biblical quote to remind our youth about the divine will, and it helps teenagers to start appreciating one another more.
Further, it is also said, “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility” (New International Version, Eph. 2.14). Indeed, the only obstacles we have are created by people themselves, including stereotypes, prejudice, intolerance, and arrogance. God has provided us with the opportunity to be equal, and we only need to eliminate the listed barriers to make this world a better and more inclusive place.
Lastly, different codes of ethics also refer to the principle of equality, highlighting the need for youth and community workers to eliminate stereotyping and discrimination from their practice and encourage young people to be tolerant and accepting. For instance, as indicated by the CLD Standards Council for Scotland, “ethical practice is also inextricably linked to central youth work values of equality and diversity, empowerment and self-determination” (“Youth Work Commentary” 5).
Indeed, without adequate and equal treatment of others, it is impossible to allow and encourage children to understand who they are and help them determine their interests and needs. The National Youth Agency indicates that we should “contribute towards the promotion of social justice for young people and in society generally, through encouraging respect for difference and diversity and challenging discrimination” (6). Further, Key Area C states youth workers should “actively demonstrate commitment to inclusion, equity and young people’s interests and health and wellbeing” (CLD Standards Council for Scotland, “Youth Work Nos” 3). One might find a connection between young people’s mental and physical health and the concepts of diversity and equality.
Community and Hospitality
Lastly, I feel the need to outline my opinion on community development and the vital role of hospitality. Westoby has excellent and informative writing on the connection between community and hospitality, and I support these views. The author writes, “With the focus on community as a symbolic site of dialogue and deliberation, we argue for a community development vision of community animated by the idea of hospitality” (Westoby 211).
As a youth and community worker, I need to be sincerely welcoming and accepting toward others, and this is the primary concept of hospitality. Without it, we cannot establish good and trusting relationships and have successful events and experiences with the youth. When I meet new adolescents joining our center, I strive to make them feel valued, wanted, and accepted. These feelings are rooted in hospitality practices, so I show them the territory, introduce them to other young people, and do my best to make them a part of our friendly and close-knit community.
Furthermore, hospitality can be linked to both material and spiritual practices. Thus, it is hospitable to share food with others, so I sometimes treat the teenagers with biscuits or sweets. Westoby states that this concept also includes the ethical practices of mindfully welcoming other people’s ideas and ways of thinking (211). I have a personal and professional rule of never ignoring others’ feelings, opinions, and statements, and even if I do not share or like them, I still always recognize the efforts my colleagues or young people make to disclose them. This is how I show my hospitality and maintain the unity of our community.
One can refer to religious texts and teachings to ensure that our Lord encourages us to welcome others and be accepting and kind. Thus, Peter says, “Offer hospitality to one another without grumbling. Each of you should use whatever gift you have received to serve others as faithful stewards of God’s grace in its various forms” (New International Version, 1 Peter 4.9-10). Jesus Christ was always generous and hospitable, so this is how I, as a youth worker, behave to promote these values among teenagers.
Conclusion and Recommendations
To conclude, the role of ethics in my practice cannot be overestimated, and my critical evaluation of the moral principles I hold shows that I am quite an ethical youth worker, guided by high moral and religious concepts. I refer to diversity and inclusion, promote and demonstrate hospitality, and encourage young people to make their own choices, be responsible, and care for themselves. As for the recommendations I might make for my future practice, I feel the need to focus on professional development.
Education and growth are key components of youth and community work, which is why I will pay more attention to developing and expanding my skills, knowledge, and involvement. Additionally, I noticed that I did not always consider the concept of safety when offering the youth the opportunity to participate in decision-making. While they should develop responsibility and make their own choices, I will pay more attention to whether they themselves and others are safe in such situations.
Works Cited
Astley, Jeff, and Nick Wills. “Adolescent ‘Faith’ and Its Development: Introduction and Implications.” Youth & Policy, edited by Maxine Green, National Youth Agency, pp. 60-71.
Banks, Sarah. Ethics and Values in Social Work. 4th ed., Palgrave, 2012.
“Ethics and the Youth Worker.” Ethical Issues in Youth Work, edited by Sarah Banks, Routledge, 1999, pp. 3-20.
Carter, Joe. “Understanding Ethical Systems: Deontology.” The Ethics & Religious Liberty Commission, Web.
CLD Standards Council for Scotland. “A Code of Ethics for Community Learning and Development.” CLD, Web.
“Youth Work Commentary on a Code of Ethics for Community Learning and Development.” CLD, Web.
“Youth Work Nos 2019 Functional Map – Including Signposted Nos.” CLD, Web.
Crowther, Jim, and Mae Shaw. “Community Engagement: A Critical Guide for Practitioners.” Concept, vol. 9, no. 1, 2018, pp. 1-8.
Duffy, Bobby, et al. “IPSOS Thinks Beyond Binary: The Lives and Choices of Generation Z.” IPSOS Mori, 2018, Web.
Green, Maxine. “Youth Workers as Converters?” Ethical Issues in Youth Work, edited by Sarah Banks, Routledge, 1999, pp. 123-138.
McLeod, Saul. “Maslow’s Hierarchy of Needs.” Simply Psychology, Web.
The National Youth Agency. Ethical Conduct in Youth Work. The National Youth Agency, 2004.
New International Version. Bible Hub, 2011, Web:
Orenstein, Gabriel A., and Lindsay Lewis. “Erikson’s Stages of Psychosocial Development.” StatPearls Publishing, 2022.
Roberts, Jonathan. Youth Work Ethics. Learning Matters, 2009.
Sercombe, Howard. Youth Work Ethics. SAGE Publications, 2013.
Trevino, Lynda K., and Katherine A. Nelson. Managing Business Ethics: Straight Talk About How to Do It Right. John Wiley & Sons, 2021.
Westoby, Peter. “Concluding Reflections: Philosophical Perspectives on Community and Community Development.” Ethics, Equity and Community Development, edited by Sarah Banks and Peter Westoby, Policy Press, 2019, 209-219.