Social Exclusion in Social Work

Social Exclusion in Social Work This aim of this essay is to discuss the role of the social worker in addressing social exclusion and discrimination and the impact that such issues have on individuals, groups and communities. I am also going to demonstrate my understanding of anti-oppressive practice and ethical issues that social workers face, particularly in the Welsh context. Accordingly, ever since the late 1980s there has been a rising understanding of the effect of oppression and discrimination on individuals, groups and communities (Thompson, 1997). More recently, anti-discriminatory practice has surfaced as a main focal point underpinning social work policy, theory and practice (Pierson, 2002). Hence, with the aim of carrying out their role constructively, social workers should develop and uphold an awareness of why anti-oppressive and anti-discriminatory practice standpoints are vital and the approach that they can take when dealing with discrimination, oppression and social exclusion. Wales, like other na tions, is merely an example of a multi-cultural society with various dissimilar aspects of diversity and personal experiences. Thus, gender, class, language, age, ethnic group, together with other social factors, collectively have an effect on a persons social identity, experience, and awareness of the world that they inhabit (Williams, 2007). With this in mind, discussing the effects of discrimination and social exclusion, and tackling matters of oppression, may provoke numerous difficulties for social work practitioners. Nevertheless, valuable practice tools have been developed so as to challenge inequalities and endorse social inclusion (Thompson 1997; Pierson 2002). Accordingly, it can be said that impartiality is fundamental to social equality. In this regard, persons and groups must believe that they are able to partake wholly in the community and be thought of as equal members. In situations where this is not the reality, individuals could be subjected to isolation, detachment, disadvantage and prejudice. In particular instances, this could cause generations of individuals living on the margins of society. Thus, the ideas of social exclusion and discrimination are very much in parallel. Societies lacking in equality where specific individuals or groups are discriminated against can cause exclusion. Similarly, social exclusion promotes inequality and discrimination (www.socialexclusion.gov.uk). The Social Exclusion Unit delineated social exclusion as what can occur when individuals, groups or communities experience a combination of concurrent difficulties such as unemployment, poor skills, low incomes, poor housing, high crime environments, ba d health and family breakdown (www.socialexclusion.gov.uk). Likewise, discrimination emerges when a person or group is treated unfavourably, when compared with others in similar circumstances, because of their age, sexual orientation, disability, racial or ethnic origin, religion or belief, or gender. (Adams, Dominelli and Payne, 1998). Accordingly, it can be said that socially excluded individuals or groups are incapable of playing a full part in the community due to an array of difficulties they are confronted with, such as unemployment, lack of skills, ill-health or inequality. Frequently, specific individuals or groups are more likely to encounter these difficulties. As an example, individuals that suffer from a disability or mental ill health come across apprehension and intolerance from other persons, often derived from erroneous beliefs about such conditions. Such stigma could not only intensify individual distress but could also inhibit the person from seeking necessary assi stance. Hence, such social exclusion and discrimination could obstruct access to services and resources such as housing, employment, parental rights, immigration, health care and access to justice (Sayce, 1998). These individuals or groups that are excluded from society have to conquer these obstacles to opportunities that other members of the community enjoy. It has been documented that Wales possesses some of the most disadvantaged communities throughout Europe (Williams, 2004). Moreover, the Assembly Government refers to regions of marked deprivation exemplified by dependence on benefits and a necessity for employment opportunities (National Assembly for Wales, 2009). In addition to inadequately salaried or lack of work, poor skills have also been noted as a vital cause of unemployment, economic inactivity and poverty for individuals, and in 2001, 20% of adults of working age in Wales had no qualifications (National Assembly for Wales, 2009). For 2008, the young adult (16-24) une mployment rates was 16%. Consequently, almost half of the individuals in Wales without work are under 25 (www.jrt.org.uk). Such lack of prospects underpins the probability of some individuals or groups being incapable of fully integrating into the community. Thus, those socially excluded can experience feelings of stress, poor health and isolation due to low living standards and limited access to services (National Assembly for Wales, 2009). Other members of society can encounter greater degrees of anxiety and reduced mobility due to reduced social unity and augmented concern for criminal activity (Pierson, 2002). Accordingly, the social worker has the crucial responsibility of making the quality of existence better for individuals, groups and communities and challenging the triggers of social exclusion and discrimination. Hence the role and task of the social worker is complex. The role ranges across empowerment, counselling, advocacy, partnership, needs assessment, care management and social control (Scourfield, Holland and Young, 2008). Social work practitioners should be dedicated to human rights and equality and strive to encourage and support individuals, groups and communities that experience the damaging consequences of social injustice. Thus, the social work profession promotes social change, problem-solving in human relationships, and the empowerment and liberation of people to enhance well-being. Utilising theories of human behaviour and social systems, social work intervenes at points where people interact with their environments. Principles of human rights and social justice are fundamental to social work (www.ifsw.org.uk). This indicates that social workers have a duty to confront discriminatory attitudes towards persons due to capability, age, ethnicity, gender, class, marital position, political beliefs, racial or other physical characteristics, or sexuality (www.ifsw.org.uk). Within their role, social workers should have a duty to work towards an inclusive society by confronting circumstances that promote social exclusion, oppression and/or hardship. Hence, Pierson (2002) has documented five extensive building blocks for social workers to employ in practice to effectively work with socially excluded individuals, groups and communities and ultimately promote social inclusion. The first building block encompasses the significance of concentrating on income and for the social worker to have a full understanding of the benefits system overall (Pierson, 2002: 42-47). The second building block encompasses the part played by networks jointly as a basis of reliable collective support for individuals, groups and communities and as a practical means for social workers (Pierson, 2002: 47-51). The third building block encompasses partnerships between citizens, groups, volunt ary, private and religious organisations and statutory services where holistic, coherent action can be carried out on the ground (Pierson, 2002: 51-56). The fourth building block encompasses several advantages in developing elevated levels of service user and neighbourhood participation in the community. For example, legislation such as the Children Act 1989, the NHS and Community Care Act of 1990 and the Disabled Persons Representation Act in 1996, required local authorities to consult closely with users when they undertake assessments and devise care plans, and in the follow-up reviews of how those plans are actually unfolding (Pierson 2002: 57). Also, proposals by Government, for example Quality Protects, New Deal for Communities and the Best Value framework necessitate citizen involvement (Pierson, 2002:57). Finally, the fifth building block encompasses the importance of the whole community and assisting resident ability through neighbourhood improvements. For example, involveme nt in community activities, childcare, looking after neighbours, credit unions and neighbourhood watch (Pierson 2002: 65). Moreover, in executing their role, social workers habitually face ethical issues when discovering challenging principles and obligations (Mattison, 2000). Hence, the principles or ethics of independence may be at variance with not only a responsibility of care, but also between the wellbeing for the person and the wellbeing of other members of society (Mattison, 2000). For this reason, it is crucial for social workers to carefully consider their own principles and practice. This is fundamental because even though frameworks like the professional code of ethics are made available to offer practical assistance, to a degree, using ones own discretion when making decisions is unavoidable (Mattison, 2000). Social workers must also confront ethical issues regarding confidentiality. Hence, social workers often make judgements as to whether it is deemed necessary to reveal confidential information to outside organisations without the individuals permission so as to protect society or comply with legal judgements or legislation. A further ethical issue is professional paternalism or beneficence, which means that social workers may have to make judgements about whether to place restrictions on individuals that engage in self-harming conduct, for example substance misuse or rejecting certain services (Clark, 1998). Moreover, it seems crucial to use an anti-oppressive approach when dealing with ethical issues. Hence, various fundamental principles underpinning anti-oppressive practice in Wales have been documented by Elaine Davies (1994). These include the following:Â   a service user has the right to decide which language to use with the Social Worker; individuals are able to communicate more effectively and contentedly in their preferred language; high-quality practice means offering service users an actual choice over language use; an all-embracing service of excellence in Wales means a bilingual service; and refusing this right is a way of oppressing an individual (Da vies, 1994: 60). In addition, particular sections of the Children Act 1989 place an obligation on agencies to take a childs language into consideration when assessing and providing services (Davies, 1994). The characteristics of the Act are influential with importance placed on partnership and consultation. Thus, it is stated that it is unfeasible to converse productively without using the preferred language of the child and family and their racial, cultural, religious and linguistic background must be taken into account (Davies, 1994). Moreover, Article 30 of the United Nations Convention on the Rights of the Child 1989 is comparable to the Children Act and declares that children who are members of an ethnic, religious or linguistic minority must not be deprived of the right to enjoy their culture, practice their religion, or use their language (cited in Welsh Assembly Government, 2004: 68). Therefore, every individual that converses in Welsh should be able to decide which language to use. Also, offering language choice provides the service user with appropriate power and an effective ability to speak. Effective social work practice also means undertaking assessments and providing services in the service users preferred language. Moreover, language appropriate provision should be considered under the scope of equal opportunities in the main, with the Welsh Language Act 1993 being a close comparative to other forms of legislation that advocate equality, such as, the Race Relations Act 1976 and the Human Rights Act 2000 (Scourfield, Holland and Young, 2008 ). Thus, it has been documented that language is not only a mode of communication; it is also a system by which an individual assembles their identity and their understanding of the world (Williams, 2007). Accordingly, social workers must strive to identify and respect diversity and to challenge inequalities and hardship (cited in Welsh Assembly Government, 2004: 14). To conclude, social work has the capacity to transform an individuals existence for the better due to the breadth of the role and the variety of its resources. Considerable improvements have been made by altering the way in which services are made available in Welsh communities. For example, social services in local government strive to safeguard adults who are vulnerable or at risk, promote social inclusion and support persons to live independently where this is possible (Williams, 2007). A consequence of the All-Wales Strategy for Older People was the creation of the National Service Framework for Older People in Wales and the establishment of the position of Commissioner for Older People to counteract discrimination and oppression and eventually to promote opportunities (Williams, 2007). Such standards of practice have been intensified through the Care Council for Wales and the Care and Social Services inspectorate for Wales (Scourfield et al, 2008). Additionally, the unique role enables social work practitioners to diverge from more formal practice and have contact with individuals and groups in their own homes or communities, in order to work in partnership rather than enforce solutions to difficulties (Pierson, 2002). Hence, it has been disputed that a unique quality of social work is found in the close attention it pays to individuals own understanding of their situation and to the informal processes by which client or user and social worker broker a solution (Jordan, 1987 cited in Pierson, 2002: XV). This distinctive practice approach presents numerous opportunities for social workers to address discrimination and exclusion, and ultimately promote equality and the inclusion of individuals and groups in society (Pierson, 2002). Bibliography Adams, R. , Dominelli, L. and Payne, M. (1998) Social Work: Themes, Issues and Critical Debates (Palgrave). Care Council for Wales Code of Practice (available online at http://www.ccwales.org.uk). Clark, C. (1998) Self-determination and Paternalism in Community Care: Practice and Prospects, British Journal of Social Work, 28, pp. 387-402. Davies, E. (1994) They all Speak Welsh Anyway: Yr iaith Gymraeg ac ymarfer gwrth-orthrymol; the Welsh Language and Anti-oppressive Practice (Caerdydd: CCETSW). Jordan, B. (1987) Rethinking Welfare (Oxford: Blackwell), cited in Pierson, J. (2002) Tackling Social Exclusion (Routledge). Joseph Rountree Foundation (2009) Monitoring poverty and social exclusion in Wales (available online at http://www.jrf.org.uk). International Federation of Social Workers (available online at http://www.ifsw.org.uk). Mattison, M. (2000) Ethical Decision Making: The Person in the Process, Social Work Vol.45 (3), pp.201-212. National Assembly for Wales 2009 Third Annual Report on Social Exclusion in Wales. Cardiff: National Assembly for Wales. Pierson, J. (2002) Tackling Social Exclusion (Routledge). Sayce, L. , (1998) From Psychiatric Patient to Citizen (Basingstoke: Macmillan). Scourfield, J. , Holland, S. and Young, C. (2008) Social Work in Wales Since Democratic Devolution, Australian Social Work, 61, pp. 42-56. Social Exclusion Unit (available online at http://www.social exclusion.gov.uk). Thompson, N. (1997) Anti-Discriminatory Practice (Macmillan Press LTD). Welsh Assembly Government (2004) Children and Young People: Rights to Action (available online at http://www.assemblywales.org). Welsh Assembly Government (2007) A Strategy for Social Services in Wales over the next Decade: Fulfilled Lives, Supportive Communities (available online at http://www.wales.nhs.uk/sitesplus/documents/829/WAG). Williams, C. , (2004) Access to Justice and Social Inclusion: The Policy Changes in Wales, Journal of Social Welfare and Family Law, 26(1) pp. 53-68. Williams, C. (2007) Social Policy for Social Welfare Practice in a Devolved Wales (Venture Press).

Sodium Thiosulphate & Acid :: GCSE Chemistry Coursework Investigation

Sodium Thiosulphate & Acid Planning To ensure that this experiment is safe, I have taken some precautions. I wore goggles at all times, made sure not to spill any chemicals such as the acid onto skin or clothes, and to be aware of glass. I have used various different apparatus, including two measuring cylinders, one 25ml, and the other 50ml. I used a 150ml chronicle flask and a stopwatch. Here is a few diagrams of these apparatus. What I Will Vary, Not Change To Keep A Fair Test & What I Will Observe & Measure I will vary the amount of Sodium Thiosulphate (10-50ml), but keeping the same amount of Hydrochloric Acid (25ml) to make it a fair test. Also when I vary the amount of Sodium Thiosulphate, I will always keep the same total volume of the mixture, therefore topping it up to 75ml every time. I will be observing the reaction of the two chemicals, and measure how quickly the sulphur is produced. I will also keep the start temperature the same. What Will I Try To Find Out I am going to find out how long it takes for Sodium Thiosulphate ( ) to react wit Hydrochloric Acid (HCL) to produce Sulphur so you can no longer see through it (opaque). To do this I will use paper with writing on, and wait until I can no longer read it, because the solution will turn 'milky.' My Prediction The stronger the solution, therefore the more Thiosulphate particles, the quicker the reaction because; there will be more particles in the solution to react with the Hydrochloric Acid, with a bigger percentage chance of reacting/hitting it. This is because if there is more particles in the total substance of 75ml, there is less surface area free. Twice the amount of particles, in the same total volume, means twice the chance of collision therefore in theory half the time on reaction, due to a high concentration. This is the 'Collision Theory.' This means that my overall prediction is that when the strongest amount of Sodium Thiosulphate is added to the Hydrochloric Acid, it will react faster. This also, proved above means that I will not need to add water, so preventing dilution. Diagram Proving Prediction Method 1. Measure out 25ml of Hydrochloric Acid (Hcl) - keep the same every time. 2. Measure out the needed amount of Sodium Thiosulphate ( ) in a cylinder 3. Pour ( ) into a chronicle flask 4. Place paper with writing on under flask 5. Add Hcl, as soon as it mixes with the ( ), start the stopwatch 6. As soon as the solute has finished reacting, and the writing is no

Life Philosophy Essay

The meaning of life is to give life meaning Do not let what you cannot do interfere with what you can do. Life Philosophy of John Wooden Even a fool knows you can’t reach the stars, but that doesn’t stop a wise man from trying. â€Å"You can’t make someone Else’s choices. You shouldn’t let someone else make yours. † Life Philosophy of Gen. Colin Powell Man is not the creature of circumstances, circumstances are the creatures of men. We are free agents, and man is more powerful than matter. Life Philosophy of Benjamin Disraeli. When an affliction happens to you, you either let it defeat you, or you defeat it†¦ Life Philosophy of Rosalind Russell A life lived in fear is a life half lived. To live a creative life, we must lose our fear of being wrong. â€Å"It is better to be hated for what you are then to be loved for what your not† There are always two choices. Two paths to take. One is easy. And its only reward is that it’s easy. Positive thinking will let you do everything better than negative thinking will. Life Philosophy of Zig Ziglar You will never achieve what you never begin†¦ The measure of a man is the way he bears up under misfortune. Don’t wait for your ship to come in, swim out to it. Man cannot discover new oceans unless he has the courage to lose sight of the shore. Philosophy of Life by Andre Gide If one seeks advice, give them direction, not correction. Sooner or later, those who win are those who think they can. Philosophy of Life by Richard Bach Do the things you know, and you shall learn the truth you need to know. Philosophy of Life by George Macdonald Let us not be content to wait and see what will happen,  but give us the determination to make the right things happen. Philosophy of Life by Peter Marshall It is better to fail in originality than to succeed in imitation. Don’t take life too seriously. no one gets out alive, anyways. Before you talk about what you want – appreciate what you have. A man either lives life as it happens to him, meets it head-on and licks it, or he turns his back on it and starts to wither away. Life Philosophy from Gene Roddenberry You see, in life, lots of people know what to do, but few people actually do what they know. Knowing is not enough! You must take action. Life Philosophy from Anthony Robbins If you believe you can, you probably can. If you believe you won’t, you most assuredly won’t. Belief is the ignition switch that gets you off the launching pad. Life Philosophy from Denis Waitley You can do what you think you can do and you cannot do what you think you cannot Life Philosophy from Ben Stein Find something you love to do and you’ll never have to work a day in your life. Life Philosophy from Harvey Mackay You can do what you want to do. You can be what you want to be. Life Philosophy from R. David Thomas Philosophies in Life PHILOSOPHY may be defined as the study and pursuit of facts which deal with the ultimate reality or causes of things as they affect life. The philosophy of a country like the Philippines is made up of the intricate and composite interrelationship of the life histories of its people; in other word, the philosophy of our nation would be strange and undefinable if we do not delve into the past tied up with the notable life experiences of the representative personalities of our nation. Being one of the prominent representatives of Filipino personalities, Jose Rizal is a fit subject whose life philosophy deserves to be recognized. Having been a victim of Spanish brutality early in his life in Calamba, Rizal had thus already formed the nucleus of an unfavorable opinion of Castillian imperialistic administration of his country and people. Pitiful social conditions existed in the Philippines as late as three centuries after his conquest in Spain, with agriculture, commerce, communications and education languishing under its most backward state. It was because of this social malady that social evils like inferiority complex, cowardice, timidity and false pride pervaded nationally and contributed to the decay of social life. This stimulated and shaped Rizal’s life phylosophy to be to contain if not eliminate these social ills. Educational Philosophy Rizal’s concept of the importance of education is clearly enunciated in his work entitled Instruction wherein he sought improvements in the schools and in the methods of teaching. He maintained that the backwardness of his country during the Spanish ear was not due to the Filipinos’ indifference, apathy or indolence as claimed by the rulers, but to the neglect of the Spanish authorities in the islands. For Rizal, the mission of education is to elevate the country to the highest seat of glory and to develop the people’s mentality. Since education is the foundation of society and a prerequisite for social progress, Rizal claimed that only through education could the country be saved from domination. Rizal’s philosophy of education, therefore, centers on the provision of proper motivation in order to bolster the great social forces that make education a success, to create in the youth an innate desire to cultivate his intelligence and give him life eternal. Religious Philosophy Rizal grew up nurtured by a closely-knit Catholic family, was educated in the foremost Catholic schools of the period in the elementary, secondary and college levels; logically, therefore, he should have been a propagator of strictly Catholic traditions. However, in later life, he developed a life philosophy of a different nature, a philosophy of a different Catholic practice intermingled with the use of Truth and Reason. Why the change? It could have been the result of contemporary contact, companionship, observation, research and the possession of an independent spirit. Being a critical observer, a profound thinker and a zealous reformer, Rizal did not agree with the prevailing Christian propagation of the Faith by fire and sword. This is shown in his Annotation of Morga’s Sucesos de las Islas Filipinas. Rizal did not believe in the Catholic dogma that salvation was only for Catholics and that outside Christianity, salvation was not possible even if Catholics composed only a small minority of the world’s religious groups. Nor did he believe in the Catholic observation of fasting as a sacrifice, nor in the sale of such religious items as the cross, medals, rosaries and the like in order to propagate the Faith and raise church funds. He also lambasted the superstitious beliefs propagated by the priests in the church and in the schools. All of these and a lot more are evidences of Rizal’s religious philosophy. Political Philosophy In Rizal’s political view, a conquered country like the Philippines should not be taken advantage of but rather should be developed, civilized, educated and trained in the science of self-government. He bitterly assailed and criticized in publications the apparent backwardness of the Spanish ruler’s method of governing the country which resulted in: 1. the bondage and slavery of the conquered ; 2. the Spanish government’s requirement of forced labor and force military service upon the n natives; 3. the abuse of power by means of exploitation; 4.the government ruling that any complaint against the authorities was criminal; and 5. Making the people ignorant, destitute and fanatic, thus discouraging the formation of a national sentiment. Rizal’s guiding political philosophy proved to be the study and application of reforms, the extension of human rights, the training for self government and the arousing of spirit of discontent over oppression, brutality, inhumanity, sensitiveness and self love. Ethical Philosophy The study of human behavior as to whether it is good or bad or whether it is right or wrong is that science upon which Rizal’s ethical philosophy was based. The fact that the Philippines was under Spanish domination during Rizal’s time led him to subordinate his philosophy to moral problems. This trend was much more needed at that time because the Spaniards and the Filipinos had different and sometimes conflicting morals. The moral status of the Philippines during this period was one with a lack of freedom, one with predominance of foreign masters, one with an imposition of foreign religious worship, devotion, homage and racial habits. This led to moral confusion among the people, what with justice being stifled, limited or curtailed and the people not enjoying any individual rights. To bolster his ethical philosophy, Dr. Rizal had recognized not only the forces of good and evil, but also the tendencies towards good and evil. As a result, he made use of the practical method of appealing to the better nature of the conquerors and of offering useful methods of solving the moral problems of the conquered. To support his ethical philosophy in life, Rizal: 1. censured the friars for abusing the advantage of their position as spiritual leaders and the ignorance and fanaticism of the natives; 2.  counseled the Filipinos not to resent a defect attributed to them but to accept same as reasonable and just; 3. advised the masses that the object of marriage was the happiness and love of the couple and not financial gain; 4. censured the priests who preached greed and wrong morality; and 5. advised every one that love and respect for parents must be strictly observed. Social Philosophy That body of knowledge relating to society including the wisdom which man’s experience in society has taught him is social philosophy. The facts dealt with are principles involved in nation building and not individual social problems. The subject matter of this social philosophy covers the problems of the whole race, with every problem having a distinct solution to bolster the people’s social knowledge. Rizal’s social philosophy dealt with; 1. man in society; 2. influential factors in human life; 3. racial problems; 4. social constant; 5. social justice; 6. social ideal; 7. poverty and wealth; 8. reforms; 9. youth and greatness; 10. history and progress; 11. future Philippines. The above dealt with man’s evolution and his environment, explaining for the most part human behavior and capacities like his will to live; his desire to possess happiness; the change of his mentality; the role of virtuous women in the guidance of great men; the need for elevating and inspiring mission; the duties and dictates of man’s conscience; man’s need of practicing gratitude; the necessity for consulting reliable people; his need for experience; his ability to deny; the importance of deliberation; the voluntary offer of man’s abilities and possibilities; the ability to think, aspire and strive to rise; and the proper use of hearth, brain and spirit-all of these combining to enhance the intricacies, beauty and values of human nature. All of the above served as Rizal’s guide in his continuous effort to make over his beloved Philippines.

Essay about Two Suits, Two Dresses, or One of Each

How can denying two people of the same sex the right to have a marriage be considered constitutional? Why is our country taking away rights of people because they want to be with someone of the same gender? Gay and lesbian couples have been denied their right to marry for some time now. Same-sex couples should be allowed to express and celebrate their commitment to a partner the same way a heterosexual couple does, as well as obtain the same benefits. Our country is not a Theocracy, we have separation of church and state, therefore the government cannot press biblical or church will on citizens. The church has defined marriage as between a man and a woman and this is fine as long as the government keeps a non-religious standpoint. Many†¦show more content†¦This means the government cannot enact laws that prevent marriage between individuals of a certain sexual orientation. If marriage is considered a civil liberty, then the 14th amendment should stop the government from maki ng laws that prohibit civil liberties based on a person’s choice in a partner. â€Å". . . Section 3 of DOMA violates the equal protection clause because it treats gay man and lesbians differently on the basis of their sexual orientation† (Hanna 30). If we continue to strike down laws like DOMA (Defense of Marriage Act), which denied same-sex couples the right to marry, we can fight this controversy and help innocent people obtain a right that they were born with. Some people may argue that marriage has always been defined as between one man and one woman or that allowing gay marriage will weaken the institution of marriage. â€Å"Extending to gays and lesbians the right to marry would undermine traditional marriage, and therefore, governments have a valid reason to maintain the traditional definition of it† (Hanna 29). 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