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Essays on third wave feminism
Third wave feminism essay
Basic principles of post colonial theory
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Intro The following essay will identify the defining key principles of post-colonial theory, third-wave feminist theory and a critique of market liberal theory. This essay will also demonstrate a critical appraisal of the key principles of post-colonial theory, socialist feminist theory and radical feminist theory. Furthermore, this essay will apply these critical theories to the field of hospital-based social work with an evaluation of the scope and limitations of each critical theory. Moreover, this essay will demonstrate a sophisticated analysis of the assumptions about human beings and the social work that are embedded in different critical theory approaches. To conclude, this essay will surmise how these three theoretical approaches will inform this author’s practice as a critical social worker. #1 According to Ashcroft, Griffiths & Tiffin (2004) post-colonial theory attempts to incorporate the entirety of culture impacted by the imperial process from the moment of colonisation to the present day. This perspective incorporates the consequences of dispossession of land and sovereignty for the colonised …show more content…
in Australia, those of Aboriginal and Torres Strait Islander heritage. The limitations (challenges) of applying post-colonial philosophy to hospital-based social work are, in this author’s opinion, twofold. Firstly, there lies a challenge in engaging staff to stray from the dominant discourses associated with the medical model of hospital work and therefore adopting a new framework foreign to the medical paradigm. Secondly, there lies a challenge in promoting post-colonial principles in an environment where in the past, social workers have contributed to the destabilisation and disempowerment of Aboriginal and Torres Strait Islander families (AASW 2004). Analysis of the assumptions
Post-colonialism is a discourse draped in history. In one point in time or another, European colonialism dominated most non-European lands since the end of the Renaissance. Naturally, colonialists depicted the cultures of non-Europeans incorrectly and inferior. Traditionally, the canon has misappropriated and misrepresented these cultures, but also the Western academia has yet to teach us the valuable and basic lessons that allow true representations to develop. Partly in response, Post-colonialism arose. Though this term is a broad one, Post-colonialists generally agree on certain key principles. They understand that colonialism exploits the dominated people or country in one way or another, evoking inequalities. Examples of past inequalities include “genocide, economic exploitation, cultural decimation and political exclusion…” (Loomba 9-10). They abhor traditional colonialism but also believe that every people, through the context of their own cultures, have something to contribute to our understanding of human nature (Loomba 1-20). This is the theme that Lewis prescribes in his, self described, “satirical fantasy”, Out of the Silent Planet (Of Other 77).
The topic for our research paper is oppression against women in the Indian Act. Discrimination against Aboriginal people has been a key issue for many years; however society generally skims the surface of this act and tends to give lip service to it without acknowledging the deeper issue of how these oppressions come with it. In the beginning of our research we quickly made a parallel between the oppression of Aboriginal women and the injustices they face and the breakdown in Aboriginal families and communities. As future social workers working from an anti-oppressive practice perspective the proposed research will help acquire the knowledge in building transformative politicized social work. Our team feels that by focusing on the female gender and how these women throughout history have been oppressed we will be able to perform our roles as social workers from a truly empathetic position; thus our future work with all aboriginal people will be more effective.
In the article, “Social Work and Social Reform: An Arena of Struggle” Abramovitz analysis and acknowledges the social work profession and the barriers throughout its existence. M. Abramovitz addresses the significance of social work in the history of activism in the 20th century and the interference to social reform and political prevalence of the profession. The author Mimi Abramovitz has a firm belief that the struggle with social work is the relationship between social work and social reform. This relationship reflects the internal and external politics involved with social work.
Open University (2011) K(ZW) 315 Critical Practice in Social Work, CDA1, Panel Discussion on Critical Practice (Tracks 1-5), Milton Keynes, The Open University.
Social work exists inextricably within the presence of ethics and values. Human rights and other values central to social work call for highly idealistic praxis, defining contemporary best practice. Yet, social workers operating in Australian health face dilemmas of meeting at times, untenable ideals within the constraints of exceedingly regulated organisations. Policies, past and present, impact practice and often undermine the principles contingent to social work (Ife, 2008,pp.8). Regardless, social workers are compelled to uphold the ethics and values of their profession. Balance must be struck between competing factors, a task that is not entirely achievable in certain contexts (Dominelli, 2012). In this assignment, review of rural health and the level of autonomy it affords professionals will take place. Emphasis will be given to the controversial area of indigenous health. I aim to demonstrate that the reality of social work practice in Australian health is vastly different from the moral platform from which it is envisioned, whilst also acknowledging that this platform is indispensible to the integrity of contemporary practice in difficult circumstances.
Dorfman, R. (1996). Clinical social work: Definiton [sic], practice, and vision. New York: Brunner/Mazel Publishers.
Swenson C. R. (1998). Clinical Social Work's Contribution to a Social Justice Perspective. Social Work (1998) 43 (6): 527-537 doi:10.1093/sw/43.6.527
This class, Social Work Theory & Practice was made to be able to introduce me to social work theories, ideas, and skills needed to work in the social work profession. This class main tool used was a book called A Brief Introduction of Social Work Theory by David Howe which discusses social work theories in a compressive and explainable way. This class is important to my higher learning because it break down the theories that I will need to use during my practice and a...
Banks, S., 2006. Ethics and Values in Social Work. 3rd ed. Hampshire, England.: Palgrave MacMillan .
The Aboriginal and Torres Strait Islander peoples have been the first nations, which represented the whole Australian population, for centuries. However, the continuous European colonization has severely affected these peoples and, over the decades, their unique values and cultures, which enriched the life of Australian nation and communities, were not respected and discriminated by numerous restrictive policies. As a result, Aboriginal and Torres Strait Islander peoples have turned into the voiceless minority of the Australian population. Fortunately, in recent years, these issues became the concern of the Australian government, promoting a slight improvement in the well being of native Australians. Nowadays, there are numerous social work
As a social worker, I have never interrogated my theoretical orientation, in part because I considered that common sense, agency´s directions, and social policies guided social work interventions. In fact, Mullaly (2010) discusses that social workers do not see the relation between theory and practice, and social work is perceived as a performance of practical duties. This was my perception until now, in particular, because I have been analyzing anti-oppressive principles and I realized that my experience has many nuances of those principles. Therefore, my past interventions have some commonalities with the anti-oppressive perspective, and then some strengths and limitations compared to the Canadian social work. (1) One of these strengths is empowerment. Power is an important element of
Banks, S (2006). Ethics and values in social work. (3rd ed). New York: Palgrave Macmillan.
Postcolonialism is the continual shedding of the old skin of Western thought and discourse, and the emergence of new self-awareness, critique, and celebration. With this self-awareness comes self-expression. But how should the inhabitants of a colonial territory, or formerly colonized country or province see themselves, once they have achieved their independence?... ... middle of paper ...
Aschcroft, Bill, Gareth Griffiths and Helen Tiffin, eds. 'The Post-Colonial Studies Reader'. London; Routledge, 1995.
Therefore, the theories I used in my work with the clients were psychosocial, ecologically-oriented, competence-centered and completely client-centred (Mullaly, 2007, p. 48). My practice at SEWA was aimed at studying and addressing the correlation between clients and their “impinging” environment as a cumulative to the problem in question (Maluccio et. al., 1992, p. 31). For example, in addressing maternal health issues of a rural pregnant woman, as a social worker I would probe her existing knowledge and access to health. Thereafter, I would provide her information about services in the vicinity. In the process, I would also recognise case-relevant factors such as husband’s decision making power and help her address it by providing awareness to husband. In this manner, my role as a social worker was to identify and deal with social issues as a collective of individual and environmental problems. However, SEWA was a revolutionary movement and therefore as social workers we were encouraged to address such grassroots issues as system issues from feminist and anti-oppressive viewpoints. As a result, I was also responsible to collate and present these experiences at policy advocacy forums. Besides, defence, collectivization and personal change practices (Olivier, 2010) were also practised at