This blog site has been up and running for a little over five years now. Time passes rapidly. The object of our collective has been to provide viewpoints on a broad range of issues relevant to social work in contemporary society and to provide a platform for information and analysis that troubles the status quo. In some ways it seems that social workers are more reluctant to publicly critique the practice and policy frameworks which surround them than ever. Politics and management are often all about controlling the narrative: mandating what can be said and by whom. Increasingly social workers have taken on the message that they can only be active citizens within strict ideological parameters.
A guest post by Mike O’Brien
The focus for the last few weeks has been on health (containing/eliminating the virus) and the economy – getting business going again. These priorities are what are seen to matter, even to the extent that last weekend one commentator argued that “the very basis of our society is business” (Sunday Start Times, April 12). Health matters, the economy matters, but is that all that matters?
A guest post by John Darroch
As we experience growing social and economic harm resulting from the coronavirus outbreak it may seem tempting to put political questions aside. After all, this is a human crisis, and one which requires immediate action. But the scale of this crisis, and the harm we are experiencing, is a result of our economic system. The fear and stress that we are feeling about losing our jobs, about not having sick leave, about paying our rent, are not individual crises. They are not crises caused by our individual actions. Nor are they the inevitable result of a global pandemic. This is a crisis of capitalism.
A guest post by Jackie Newton.
Jackie identifies as a feminist and a socialist. In this post she reflects on her social work practice journey over most of forty years (1978-2018) – in and against the state – with DSW, CYPS, Health at all levels, NGOs – in cities, provincial towns and rural settings.
Looking back, she feels that the radical potential of social work has been unhorsed by structural barriers set within the politics and economics of liberal capitalism. This post questions what might have been and asks us to honestly consider where social workers can stand today.
This is a guest post by Bex Amos, social worker.
My name is Bex and I am a social worker. I first noticed my addiction to social working when I started experiencing the common symptoms of irritability, low mood, intrusive thoughts and insomnia. My diagnosis was indisputable when I started using risk-analysis assessments to measure the ability of parents to care for their own tamariki. I now like to call myself a recovering social worker, but the road to sobriety is a long and painful journey.
This is a guest post by Eileen Joy, a doctoral student at the University of Auckland.
Two years ago I wrote this piece about why Social Work Needs Pride . A lot has happened since then. Last year, and rightfully so, a significant portion of the rainbow community challenged the idea that the NZ Police should be able to march in the Auckland Pride Parade in uniform ( Sarah Murphy,The Spinoff, 2018 ). I won’t go into the history of that time here, suffice to say that the police were allowed to march, just not in uniform. They didn’t like this, said that they had to march in uniform. A moot point given events not much later that showed them wearing ‘civvies’ to other important events.
It is however important to note exactly why the Pride Parade – the very one I and my children loved – was problematic. We need to remember that the Rainbow community was hunted and persecuted by the police for many, many years. We also need to note that this concern about police being at Pride parades is definitely not a New Zealand only phenomenon . And whilst we don’t have specific statistics on rainbow incarceration rates (because the NZ Police don’t collect this data – something that is problematic) we can be pretty certain that given the rates of incarceration of tangata whenua (some of whom will also be rainbow whānau), those of the rainbow community would not lag too far behind.
This is where it’s important to remember that, as Audre Lorde said, “there is no such thing as a single issue struggle because we do not lead single issue lives” (p. 138) – a point reiterated by Emilie Rākete in discussing the Auckland Pride Parade. Let’s also not forget that the NZ Police stopped diversity training for rainbow issues years ago, explaining that instead they are focusing on police values and all people in all communities. This sounds a little like saying ‘all lives matter’ – which of course they do, but that’s not the point when your house is burning down and the neighbours is not, but the firefighters insist on pouring water on the neighbour’s house because ‘all houses matter’ .
This is not something that anything like a ‘rainbow tick’ can erase. This persecution especially impacts those whose identities don’t so easily fit into little single category boxes. For our trans whānau, our takātapui, tāhine and tangata ira tāne people, their rainbow journey is complex . Our trans whānau are still waiting for our seemingly progressive government to take action on basic human rights. Something Kendra Cox and I highlighted last year. For those in our community who are tangata whenua it is not so easy (nigh on impossible) for them to lay aside almost two hundred years of colonisation on top of persecution specific to their sexual/gender identities to cater to the police. And nor should they have to. In moments like this, it’s important to reflect on who has power and who does not and ask yourself where social work should stand in that.
I was thinking about all of this as I stood with my family waiting for Our March to kick off the other day. I thought about the horrific statistics for trans and non-binary people in New Zealand from the Counting Ourselves report that came out late last year . I thought about the aforementioned lack of action on basic human rights for trans people in New Zealand. I was thinking, as I often do, about how many social workers are ignorant of all of these things, yet they work with our community whether they know it or not. I thought of the commitment social work educators need to make to throw some rainbow glitter throughout their courses. I thought of how I often fear for the life of my children, both of them fierce and glowing with rainbow pride.
But mostly, mostly I reflected on the joyous beautiful rainbows that were there in front of me. Life, bursting at the seams, wanting to be free, to be celebrated, to colour outside the lines, inside the lines, with no lines. This new march, borne out of the sacrifices of so many people in our community making their stand and not giving an inch, is something to be truly celebrated. Gone are the corporate floats, the businesses parading around seeking cookies saying, look at us we are so diverse, and by the way, we would love to have your ‘pink dollar’. In this march, rather than standing on the sidelines I got to march. I didn’t have to pin my flag to a particular cause or business to participate, I could just be me. My kids could be who they are, and WE, the community, were the centre of attention – not capitalism.
With special thanks to Kendra Cox for helping with some of the information I needed for this piece.
Lorde, A. (2007). Sister outsider: Essays and speeches by Audre Lorde. New York, United States: Crossing Press.
A guest post by Suzette Jackson, a Master of Social Work student at the University of Auckland.
The issue of cannabis reform in Aotearoa is incredibly important for us as social workers. It is an issue I have a personal stake in due to my life experience, current studies and place of work. I am an addict and alcoholic in recovery, a Master of Social Work student, a drug and alcohol counsellor, a university tutor, a mother and a grandmother. While I am not an expert on this issue, I am committed to learning about the options we will be asked to vote on in next year’s referendum. Here is my take.
This guest blog post is by Kendra Cox (Te Ure o Uenukukōpako, Te Whakatōhea, Tūhoe, Ngāti Porou), National Advocacy Co-Coordinator for People Against Prisons Aotearoa and BSW (Hons) student at the University of Auckland.
A fortnight ago, the Department of Corrections proudly released their new Māori strategy, Hōkai Rangi. The strategy was created with the aspiration to reduce the proportion of Māori in prison from the current 52% to 16%, reflecting the make-up of the general population. Corrections aims to do this by focusing on six key domains outlined in the report: partnership between the Crown and Māori; humanising and healing; involvement of whānau; incorporating te ao Māori; supporting whakapapa and relational identity; and participation in society on release. With Hōkai Rangi, Corrections rightly identifies that the current prison system is failing in its supposedly rehabilitative and reintegrative aims. The strategy notes that reimprisonment rates are unacceptably high: 35% of tauiwi people return to prison within two years of release, and this is much higher for Māori at around 50%. However, the plans presented by this strategy, which centre largely around supporting whānau connection and tikanga Māori-based rehabilitation, are totally incapable of achieving the desired outcome.
A guest post from David Kenkel :
Alongside the story of social work as a force for social good is a more terrible history of social work as a force for controlling populations in service to the interests of political regimes and dominant cultural groups. For instance, the 20th century saw social work actively complicit in the social control function of right-wing and fascist governments. It is perhaps past time for us to be open about these histories if we do not wish to repeat them.
A Guest post by Zoe Holly – Ngāti Pikiao and Ngāti Pākehā – Final year Bachelor of Social Practice student – Unitec.
I have read through the comments left underneath several recent news articles with a heavy heart – particularly in relation to Anjum Rahman’s call for inclusivity of Muslim communities in Aotearoa, Oranga Tamariki listing Māori children on TRADEME/Seek for foster care and the Christchurch gunman pleading not guilty to the murder of 51 innocent people.
The overwhelming sentiment held by a majority of those commenting on these articles is that the people who are targeted need to ‘get over it’, ‘blend in’, ‘assimilate’ and change themselves to fit “New Zealand’s culture”. You’d think they’d never thought for themselves. Does the word colonisation mean anything to them? You think when British settlers came to New Zealand they ‘assimilated’? You think settlers tried to ‘blend in’ even remotely? You think New Zealand Pākehā have more of a right to be here than any other immigrant?