The place of social justice in strengths-based social welfare work

2004 ◽  
Vol 29 (2) ◽  
pp. 14-19
Author(s):  
Elizabeth C. Reimer ◽  
Dianne Nixon

This paper attempts to unpack strengths-based practice in social welfare in order to reveal the location of social justice within such an approach. Firstly, this paper will briefly explore the origins of a strengths approach, including historical development of the approach, mentioning some specific practice theories. The paper will then investigate the concepts, using Jim Ife's (1998) model of a social justice perspective in community development to achieve this.The two approaches will then be discussed in terms of how they should be used together to support not only positive casework, but effective social action, using the work of UnitingCare Burnside as examples.

2017 ◽  
Vol 20 (3) ◽  
pp. 3-13 ◽  
Author(s):  
Vaughan Milner

This article explores the perspective that we live in communion with one another and that social justice and interdependence stem from compassion. One aspect of compassion is the notion of interdependence and being passionately moved by others and for others. Embracing community development and social capital theory engages practitioners with compassion in social action. Social isolation, social exclusion and the fragmentation of community social support networks are hidden challenges to social justice. More sustained attention can be paid to the ways social workers could and should link people to others who will remain in the clients’ lives long after the professionals have moved on. The argument is advanced that it is critical for more action in the rekindling of community and the linking of people to others – compassion reflects the grace of relationships that comes from authentic connection between people. The social justice challenge laid out is to promote social inclusion and interdependence and nurture the common life through engaging with those around our clients and us.


Author(s):  
Melissa L. Caldwell

This chapter examines the ambiguous role of religiously affiliated charitable organizations within the field of social justice work in Russia and how these organizations promote new ethics and practices of humaneness, civility, and civic engagement in their social welfare work. Specifically, religiously affiliated charitable organizations creatively play with both the official and unofficial criteria and terminology for different types of organizations and assistance – development, charity, humanitarianism, nongovernmental, religious, and secular – in ways that enable them to work both outside and alongside state organizations. In so doing, not only do they trouble distinctions between secular and religious, state and non-state, governmental and nongovernmental, but they also contribute to a different form of civil society and civil activism in Russia.


Author(s):  
Sheila P. Vakharia

Social workers are uniquely qualified to be effective drug policy advocates for effective and equitable policies through their commitment to advancing social welfare and promoting social justice. The prohibitionist antidrug policies that began at the turn of the 20th century have been a key driver for the criminalization of millions of Americans over time, a disproportionate number of whom have been people of color. The period beginning with President Richard Nixon’s “War on Drugs,” in addition to contributing to inequality and marginalization, has exacerbated a number of public health and safety harms, suggesting that past policy approaches have not met their intended aims. The North American opioid overdose crisis in the early 21st century is presented as an illustrative case study because its persistence and mounting death toll exemplify the challenges with the current model of drug prohibition. Areas for macro social work interventions include legislative advocacy through lobbying, provision of expert testimony in legislative hearings, engagement in reform through litigation, involvement in social action, and performing policy analysis and research.


Author(s):  
Thomas C. Berg

By now, it is a commonplace of the American religious scene that the majority of the nation's white Protestant Christians are split into “two parties.” The ideological dividing line runs between “mainline” denominations—Methodists, Presbyterians, Episcopalians—and a bevy of conservative denominations and groups, but it also cuts through the mainline itself, which contains a substantial contingent of conservatives.Among the two parties' numerous disagreements, theological and political, few have run deeper and longer than their difference over the meaning and importance of evangelism, the activity of “proclaiming the gospel” to those outside the Christian community. Is the church's prime call in this regard to seek conversions to the Christian faith, or is it to show the love of Christ by working for charitable goals and social justice? A well-known 1973 study of Presbyterian clergy found that the greatest polarization between self-described “conservatives” and “liberals” came over the relative priority of evangelism and social action. Indeed, the fight over these goals was an important (though by no means the only) factor precipitating the “split” early in this century.


2020 ◽  
Vol 1 (10) ◽  
pp. 5
Author(s):  
Ingrida Baranauskiene

<p>Dear authors, members of the editorial board, and readers of the scientific interdisciplinary journal <em>Social Welfare: Interdisciplinary Approach</em>. We present to you one more issue of the journal. As in previous issues, in the present issue, an interdisciplinary approach to social welfare in a national and intercultural context is important to us. In this issue, we present to your attention the works of scientists from three countries in one way or another related to social welfare, the concept of which is constructed and presented in three chapters: <em>Social Challenges</em>, <em>The Development of Professional Competences</em> and <em>Disability Studies</em>. Going deeper into the presented scientific works, it can be seen that in many of them we can name social justice as the main idea. This scientific concept and the starting point of the formation of the concept of life has reached us from ancient times. All of us know Plato, Socrates’ disciple, and his ontological concept of justice related to a virtue of the soul. Justice for Plato is one of the major virtues that encompasses both state governance and human life in general. It can be argued that he saw the benefits of justice in the life of the state and the individual, including the idea that justice unites society (Plato, 2000<a title="" href="#_ftn1">[1]</a>). Aristotle gives justice the meaning of redistribution and sharing. On the other hand, although Aristotle’s justice is restricted to Greek citizens, in any case, the idea of sharing, redistributing, offsetting was spread thanks to Aristotle (Aristotle, 1990<a title="" href="#_ftn2">[2]</a>). Thomas Aquinas not only linked the Christian tradition to the teaching of Aristotle, but also further developed the idea of justice and emphasized the importance of transposing the idea into law (Aquinas, 2015<a title="" href="#_ftn3">[3]</a>). Immanuel Kant developed a moral theory which, in the context of our days, is, in my view, an important duty as the strongest pillar of morality (Kant, 1987<a title="" href="#_ftn4">[4]</a>). Without going into polemic about how much Immanuel Kant’s philosophy influenced John Rawls’ theory of social justice, I will quote the principles of justice defined by him: “a) each person is to have an equal right to the most extensive scheme of equal basic liberties compatible with a similar scheme of liberties for others; and in this scheme the equal political liberties, and only those liberties, are to be guaranteed their fair value. b) Social and economic inequalities are to be arranged so that they are both: (a) to the greatest benefit of the least advantaged, consistent with the just savings principle, and (b) attached to offices and positions open to all under conditions of fair equality of opportunity” (Rawls, 2002, p. 61<a title="" href="#_ftn5">[5]</a>). It can be said that Rawls’ idea that we will not achieve social welfare in the state until justice, including social justice, is ensured, has laid the foundations for a modern understanding of social justice. The dialectic of the concept of justice is also reflected in the works of our authors as the emphasis on justice as a value (Arūnas Acus, Liutauras Kraniauskas; Ilona Dobrovolskytė), the disclosure of the meaning of sharing (Jurgita Lenkauskaitė; Olga Kuprieieva, Tetiana Traverse, Liudmyla Serdiuk, Olena Chykhantsova, Oleksandr Shamych), the construct of the concept of law (Daiva Malinauskienė, Aistė Igorytė; Ingrida Baranauskienė, Alla Kovalenko, Inna Leonova), the understanding of a theory of civic morality, a duty that is a pillar of morality (Svitlana Kravchuk; Elena Kuftyak; Asta Volbikienė, Remigijus Bubnys; Simas Garbenis, Renata Geležinienė, Greta Šiaučiulytė). And it does not matter at all whether this is analyzed in the context of social challenges, disability studies or professional competences. It can be stated that the idea of social justice is the driving force behind the scientific works of this journal.</p><p>Wishing everyone to stay healthy, both physically and spiritually, I place social justice as a fundamental value in these turbulent times of a global pandemic. But life does not stand still, so we look forward to your new research works. There will be no us without you.</p><div><br clear="all" /><hr align="left" size="1" width="33%" /></div>


2012 ◽  
Vol 11 (4) ◽  
pp. 613-624 ◽  
Author(s):  
Rana Jawad

The role of religion in social welfare provision, and more broadly in shaping the development of state social policy in the UK, has become an issue of increasing prominence in the last decade raising both new challenges and opportunities. This article brings together new and existing research in the field of religion and social action/welfare in the British context to present a preliminary discussion of how and why religion, as a source of social identity and moral values, matters for social policy. The key argument is that religious welfare provision goes beyond the mixed economy of welfare paradigm and has the capacity to challenge the Utilitarian underpinnings of mainstream social policy thinking by giving more relative importance to ethical issues such as self-knowledge and morality, in addition to the more conventional concepts of wellbeing or happiness. The article proposes the concept of ways of being in order to bring together these moral ideational factors that underpin social welfare.


2021 ◽  
Vol 10 (2) ◽  
pp. 230-246 ◽  
Author(s):  
Jenna C. Ashton

Focusing on the activist exhibition The Mothers of Tiananmen (2019), this article examines my methodology of curating for social action and justice using international collaboration and participatory arts-as-research. The exhibition responded to the ongoing campaign for justice for the victims and survivors of the Tiananmen Square Massacre, as well as sought to support women’s creative resistance and voice. The Mothers of Tiananmen was co-created with artist Mei Yuk Wong, the 64 Museum (Hong Kong), and artists participating in the Centre for International Women Artists (Manchester). The context for the exhibition is the city of Manchester, which has one of the highest Chinese populations in England, along with a diverse international demographic with over 200 languages spoken. Through this case study, curating is presented as a creative and critical tool by which to respond to the range of justice and activist concerns of international and diasporic communities.


Author(s):  
Yolanda Ealdama

Petra de Joya (1913–1987) was an eminent educator and social administrator. She spearheaded the professionalization of social work in the Philippines by advocating for the passage of laws that were instrumental for the development of social work in the country. The following laws were enacted as a result of her advocacy: (a) Republic Act regulating the social work profession in the Philippines and requiring social welfare agencies to hire professional social workers; (b) a Republic Act elevating the Department of Social Work to the Institute of Social Work and Community Development at the University of the Philippines; and (c) a Republic Act transforming the Social Welfare Administration (SWA) into the Department of Social Welfare (DSW). She was appointed as one of the first board of examiners for social work.


2021 ◽  
Vol 123 (13) ◽  
pp. 1-37
Author(s):  
Stephen D. Hancock ◽  
Ayana Allen-Handy ◽  
John A. Williams ◽  
Bettie Ray Butler ◽  
Alysha Meloche ◽  
...  

Background/Context Teaching to empower requires a critical focus on the unique challenges and opportunities of teaching in socially unjust educational environments. Effective teaching happens in an environment that engages students and teachers in critical investigation of content, knowledge, and activities. Critical learning environments simultaneously nurture the development of multiple perspectives and challenge the status quo. Establishing a critical learning environment is imperative in an educational system that is plagued with academic and social injustices. Therefore, teaching to empower necessitates that teachers, with the help of students, dismantle injustices through culturally responsive teaching, the development of agency and activism, the growth of multiple perspectives, and the capacity to challenge the status quo. Purpose/Objective/Research Question/Focus of Study The purpose of this chapter, a conceptual paper, is to lay the foundation for a framework of social justice action projects, which we differentiate from social action projects on the basis that social justice action projects are enveloped in critical race theory. Three educator vignettes are shared to illustrate how this framework functions in practice. We provide an example of a classroom teacher, a teacher educator, and a research perspective. Research Design This chapter, a conceptual paper, examines four components that we believe are essential for transforming social action projects into social justice action projects. Through personal narratives, we illuminate the challenges and successes of social justice action projects as they relate to learning, students, educators, and the community. Four of the authors, who are also researchers and educators, share autoethnographic experiences of their participation in social justice action projects in education. Data Collection and Analysis This chapter is a conceptual paper that seeks to illustrate the conceptual framework presented in the introduction of the chapter with three practical examples told from the point of view of the author teachers. Findings/Results When critical race theory acts as a framework for social action projects, these become social justice action projects, which, when properly applied, avoid many of the pitfalls that are common when social action projects do not serve the priorities of their community partners. For students, critical race-based pedagogies can serve to develop critical consciousness. Meanwhile, critical methods provide means by which students and community partners develop agency and activism. Conclusions/Recommendations Teaching through social justice action projects engages both students and teachers in critical dialogues that support empowered, action-oriented learning. While many effective teaching methods and strategies exist, the use of social justice action projects provides knowledge production, dialogue, and thinking beyond the whitewashed curriculum to create a world in which students, teachers, and community partners are empowered to make positive differences.


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