Suchergebnisse

This article analyzes ethical issues arising in transreligious foster care placements in relation to foster children's needs regarding religious socialization and identification. Applying Urban Walker's expressive-collaborative framework to 30 qualitative interviews with foster parents, foster children, parents, and professionals, we elaborate and apply a three-level reflection on Christian foster parents' ethics of care in everyday practice of foster care. A first-level reflection demonstrates that integrating the foster child in the foster family often leads to predominant Christian socialization of foster children. A second-level reflection demonstrates asymmetry between foster parents and birth parents in the religious socialization of foster children, leading to confusion for the foster child and (potential) conflict with birth parents. Finally, a normative reflection leads us to conclude that foster children in transreligious placements need loose and hybrid moral frames in which they can alter, shift, and navigate their multiple identifications and partialities as part of their development.

AbstractMany ethnoreligious-minority foster children in several western countries, including the Netherlands, are placed and permanently live with ethnically and religiously non-matched foster families (i.e., in trans-religious foster care). We examine whether and which moral dilemmas exist around the issue of how religion should be weighted in trans-religious foster care to provide ethnoreligious-minority foster children with healthy identity development. We applied a thematic analysis to 17 qualitative interviews (seven foster parent/foster child dyads and three foster parents) taken from two pre-existing datasets. We retrieved five moral dilemmas in trans-religious foster care placements, which are discussed in relation to the following ethical arguments: (1) pressure from birth parents and parents of foster children to abide by their religious praxis; (2) objections of the foster family to the faith of the birth family; (3) a switch to the faith of the foster family by the foster child; (4) challenges to the religious identity searches of foster children due to ethnoreligious boundary drawing between majority and minority groups; and (5) the impact of religious traditions on the bodily integrity of foster children. We argue that it is in the best interest of foster children to have a foster family who, when making (some) religious choices on their behalf, is sensitive to the particular child and their developing identity with regard to their religious ideas and beliefs. Foster families need support regarding religious reflection and religious self-determinism in their foster children.