When to use the community 3. How to use the community development model How to use the community 3. The nature of the social planning 2. When to use the social model When to use the social planning 3. How to use the social model How to use the social planning 3. The physical domain The intellectual domain The emotions domain The nature of the social action model The social domain The occupational domain When to use the social action model Series: Social Work in the New Century.
Download flyer. Learning Objectives. Mary Considers Social Work. The Professional Social Worker. Social Work Education. Social Work Practice. Top 10 Key Concepts. Discussion Questions. Online Resources. Brian Organizes Farmworkers.
Social Welfare. The Limitations of Social Welfare. Knowledge Base for Generalist Social Workers. Theoretical Foundations of Generalist Practice. Roles for Generalist Social Workers. Levels of Generalist Practice.
The Change Process. Advocates for Change. The Need for Professional Advocates. Social Workers and Social Change. The Cost of Advocacy. A Model for Dynamic Advocacy. Tenets of Advocacy Practice and Policy Model. Steve Sees the Face of Poverty. Diversity and Poverty. Advocacy on Behalf of the People Living in Poverty. Your Career and Poverty.
Child Welfare Services. Social Work in Schools. Diversity and Family and Child Welfare. Advocacy on Behalf of Families and Children. Your Career in Family and Child Welfare. Health Care and Social Work. Diversity and Health Care. Your Career in Health Care. Definitions of Physical, Cognitive, and Developmental Challenges. Types of Physical, Cognitive, and Developmental Challenges.
Diversity and Physical, Cognitive, and Developmental Challenges. Mental Health and Mental Illness. Evolution of the Mental Health System. Social Work Practice in Mental Health. Kshama: Patience, releasing time, functioning in the now. Dhriti: Steadfastness, overcoming non-perseverance, fear, and indecision; seeing each task through to completion. Daya: Compassion; conquering callous, cruel and insensitive feelings toward all beings.
Arjava: Honesty, straightforwardness, renouncing deception and wrongdoing. Mitahara: Moderate appetite, neither eating too much nor too little; nor consuming meat, fish, shellfish, fowl or eggs. Shaucha: Purity, avoidance of impurity in body, mind and speech.
Patanjali's five yamas, or moral restraints, are ahimsa non-injury , satya truthfulness , asteya non- stealing , brahmacharya continence or chastity and aparagriha abstinence from avarice.
He also lists five niyamas, or disciplines, which include shauca purity , samtosha contentment , tapas asceticism , svadhyaya study , and ishvara-pranidhana devotion to the Lord. By the performance of acts of punna punyam and the avoidance of acts pavam of papa one contributes to social welfare while gradually transforming oneself in such a way that noble qualities of mind conducive to produce the maturity and insight that bring full liberation of the mind could sooner or later be attained.
Until such time as one attains the final liberation, acts of punna protect a person from falling into unhappy rebirths and furnishes one with all the desirable material conditions of living.
The concept of punna is connected with the doctrines of kamma and rebirth. These doctrines appeal to the concern of everyone with one's own interest and have the effect of preventing people who have faith in them to avoid engaging in any conduct that is productive of suffering to others and encouraging them to do positive good to others which is productive of beneficial effects to themselves.
It is to be noted that the Buddhist notion of social welfare is wider than a purely mundane notion in such a way that it includes an awareness of the material needs that are necessary for the promotion of social welfare. The welfare of people can be promoted only when all their needs are adequately fulfilled. Humanist psychologists have pointed out that human beings have a hierarchy of needs. Buddhism can fully agree with that view, for Buddhism recognizes the necessity to attend to the basic material needs of man not as an end in itself, but as a means to an end which is much higher than that.
The greatest happiness that a human being can attain by becoming entirely free from the corruptions of mind is considered in Buddhism as the highest in the hierarchy of human needs 4. Jainism and the philosophy of social welfare. Jains believe that all living beings possess a soul, and therefore great care and awareness is required in going about one's business in the world.
Jainism is a religion in which all life is considered worthy of respect and it emphasizes this equality of all life, advocating the protection of even the smallest creatures. This goes as far as the life of a fly. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors.
Introduction to Professional Social Work 5. Islam Islam is the name of a religion founded by Muhammad in ancient Arabia in the 7th century.
People who follow Islam are called Muslims. Islam has more followers than Roman Catholicism with 1. It is also the fastest growing religion in the world. They are called "The Five Pillars of Islam". Prayer: Muslims pray five times at special times of the day. Charity: Muslims who have money must give alms Zakah or Zakat in Arabic to help poor Muslims in the local community.
Fasting: Muslims fast during Ramadan, They do not eat or drink from sunrise till sunset for one lunar month. Hajj Pilgrimage : Muslims in general who can afford or who have made the Hajj must buy an animal according to the Islamic criteria to sacrifice and cook as food or give away to the poor, if they have the money for it. Christianity Christianity is a faith based on the believed life and teaching of Jesus.
Christians believe by faith that all who sin disobey God even once wouldn't go to heaven, even if they did good things, so God gave His own Son, Jesus, to die, so that Christians can "substitute" Jesus' sinless life for themselves. It is a unique religion in the sense that the believer's good or bad deeds do not determine their eternal salvation. Rather, it is the sinless life of Jesus and the sacrificial death of Jesus that is the way to heaven. Thus, Jesus is their "Savior" and they are "saved" by Him, and not because of anything they did on their own.
Charity - Showing love for people The word "Charity" gets its roots form the Latin word "caritas", meaning love. And in Mark b King James Version Jesus, when asked what was the greatest commandment, replied that first is to love the Lord, "And the second is like, namely this, Thou shalt "love" thy neighbor as thyself.
There is none other commandment greater than these. His greatest achievements were spreading Buddhism throughout his empire and beyond.
He set up an ideal government for his people and conquered many lands, expanding his kingdom. Wells wrote of Ashoka: In the history of the world there have been thousands of kings and emperors who called themselves 'their highnesses,' 'their majesties,' and 'their exalted majesties' and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star, even unto this day. Kanishka Kanishka was a king of the Kushan Empire in Central Asia, ruling an empire extending to large parts of India in the 2nd century of the common era, famous for his military, political, and spiritual achievements.
His main capital was at Peshawar Purushpura in northwestern Pakistan, with regional capitals at the location of the modern city of Taxila in Pakistan, Begram in Afghanistan and Mathura in India. Gupta Chandra Gupta Ghatotkacha c. In a breakthrough deal, Chandra Gupta was married to a Lichchhavi—the main power in Magadha. Sultanate The Delhi Sultanate refers to the many Muslim dynasties that ruled in India from to Several Turkic and Pashtun "Afghan" dynasties ruled from Delhi: the Mamluk dynasty , the Khilji dynasty , the Tughlaq dynasty , the Sayyid dynasty , and the Lodhi dynasty In the Delhi Sultanate was absorbed by the emerging Mughal Empire.
These kingdoms became independent during the breakup of the Bahmani Sultanate. In , Ahmadnagar declared independence, followed by Bijapur and Berar in the same year. Golkonda became independent in and Bidar in In , Bijapur repulsed an invasion by the Portuguese against the city of Goa, but lost it later that year. Introduction to Professional Social Work Mughal Rule India in the 16th century had numerous unpopular rulers, both Muslim and Hindu, with an absence of common bodies of laws or institutions.
External developments also played a role in the rise of the Mughal Empire. The circumnavigation of Africa by the Portuguese explorer Vasco da Gama in allowed Europeans to challenge Arab control of the trading routes between Europe and Asia.
The Mughal Empire lasted for more than three centuries. The Mughal Empire was one of the largest centralized states in pre modern history and was the precursor to the British Indian Empire.
It was not until , at the time of the International Conference of Social Work in Paris, that the decision was made to create the International Federation of Social Workers, an international organization of professional social workers.
The original agreement was that the IFSW would come into being when seven national organizations agreed to become members. After much preliminary work, the Federation was finally founded in at the time of the meeting of the International Conference on Social Welfare in Munich, Germany. The IASSW promotes the development of social work education throughout the world, develops standards to enhance quality of social work education, encourages international exchange, provides forums for sharing social work research and scholarship, and promotes human rights and social development through policy and advocacy activities.
Through its work at the UN and with other international organizations, IASSW represents social work education at the international level. The mission of the association emphasizes the promotion of world wide excellence in social work education and engagement of a community of social work educators in international exchange of information and expertise. It was initially comprised of 51 schools, mostly in Europe, and was known as the International Committee.
Revitalized after World War II, the organization expanded its membership to include a wider range of countries and was renamed the International Association of Schools of Social Work. Membership is open to tertiary level social work schools, individual social work educators, and others specifically interested in social work education. ASWB develops and maintains the social work licensing examination used across the country and in several Canadian provinces, and is a central resource for information on the legal regulation of social work.
Through the association, social work boards can share information and work together. ASWB is also available to help individual social workers and social work students with questions they may have about licensing and the social work examinations. Social Work Today Social work in India today has lost direction. This is not new. Many have talked about social work being in crisis for over thirty years now. We need to find more effective ways of resisting the dominant trends within social work and map ways forward for a new engaged practice.
Yet increasingly the scope for doing so is curtailed. Instead, our work is shaped by managerializm, by the fragmentation of services, by financial restrictions and lack of resources, by increased bureaucracy and work-loads, by the domination of care-management approaches with their associated performance indicators and by the increased use of the private sector.
Introduction to Professional Social Work shape the welfare services that are offered to clients. The effect has been to increase the distance between managers and front line workers on the one hand, and between workers and service users on the other. The main concern of too many social work managers today is the control of budgets rather than the welfare of service users, while worker-client relationships are increasingly characterized by control and supervision rather than care.
Unless the fundamental direction of social work changes, then neither a new social work degree nor new bodies such as the Social Care Councils will do anything to improve the current situation. In the absence of an organized response to these trends, people understandably react in different individual ways. Some social workers may leave the profession, but for many this is not an option.
Some workers have found ways within their workplaces to occupy spaces where they can practice a more rounded social work — in the voluntary sector, for example, or in more specialist projects - but this option is not available to most.
Even in the voluntary sector the trends are increasingly mirroring the managerialist pattern of the statutory agencies. And yet, the need for a social work committed to social justice and challenging poverty and discrimination is greater than ever. In our view, this remains a project that is worth defending. It is for this reason that many who hold power and influence in our society would be delighted to see a demoralized and defeated social work, a social work that is incapable of drawing attention to the miseries and difficulties which beset so many in our society.
This alone makes social work worth fighting for. The current degraded status of social work as a profession is inextricably related to the status and standing of those we work with.
In fact, under New Labor we have witnessed not only greater levels of material inequality, but also an intensified demonisation of asylum seekers, young people and poor families, the very groups that social workers engage with.
So in opposition to those who would be happy to see a defeated and silenced social work occupation, we are seeking a social work that has prevention at its heart and recognizes the value of collective approaches. At the same time we also recognize that good casework has also suffered as a result of the trends referred to above. We are looking to a social work that can contribute to shaping a different kind of social policy agenda, based on our understanding of the struggles experienced by clients in addressing a range of emotional, social and material problems and the strengths they bring to these struggles.
An ethical career The enduring crisis of social work in India has taught us many things. It has brought us to a state of affairs that nobody in their right mind could possibly view as acceptable. It has taught us that there can be no return to a past of professional arrogance and that progressive change must involve users and all front line workers.
As agents of change senior managers have had their day. It has reminded us that budget dominated welfare systems are cruel and destructive of human well-being. The casualties are everywhere in the social work system amongst clients and users and social workers.
These years of turmoil have highlighted that social work has to be defined not by its function for the state but by its value base. Above all it has been a stark lesson in the need for collective organization, both to defend a vision of social work based on social justice and also to defend the working conditions that make that possible.
Introduction to Professional Social Work the contrary could contribute, even in a small way, to social change. It was, in other words, an ethical career.
That potential for social change has all but been squeezed out of social work by the drives towards marketization and managerialism that have characterized the last decade and a half. Yet overwhelmingly it is still the case that people enter social work not to be care-managers or rationers of services or dispensers of community punishment but rather to make a positive contribution to the lives of poor and oppressed people.
If it is the widening gap between promise and reality that breeds much of the current anger and frustration amongst social workers, it is also the awareness that social work could be much more than it is at present that leads many of us to hang on in there.
If that progressive promise is to be realized even in part, then we need to coalesce and organize around a shared vision of what a genuinely anti-oppressive social work might be like. This Manifesto is a small contribution towards the process of developing that vision and that organization. Clifford Manshardt, an American protestant missionary. This organization worked in slum communities of Bombay and founded the Nagapada Neighborhood House in , headed by Dr.
Clifford Manshardt as its first Director. The agency was similar to Settlement House in its objective and activities. It was located in an area, which had many social problems including poverty, gambling and prostitution. Such problems were the result of the fast changing social structure, which had weakened the family bond and community togetherness.
Manshardt mooted the idea of developing a school of social work to meet the need for trained manpower to work in Indian conditions. Since then, Social work education in India has spawned seven decades during which it has attracted a large number of youth to pursue a formal degree in Social Work, develop human service values and work for the betterment of society. The journey has not been without its fair share of bumps and jerks, but challenging and exciting, nevertheless.
The problems these trained social workers confront are common in Indian subcontinent. In order to ensure excellence in education, training and practice of professional social work, we need very active professional associations. Though India has fairly a long history of social work education as compared to other South Asian countries, professional associations were formed much later in order to play huge proactive roles.
As professionals we have a responsibility for making professional organizations vibrant. The ambit of their activities rarely reaches beyond local level meetings, seminars and they do not have much say or authority at the national level. It is a professional organization engaged in the promotion of standards of social work education in the country. It has represented the profession by taking up social issues and concerns related to social work education at the national level since the early sixties.
This association is functioning through its elected executive committee. It has been geared towards the goal of Empowering Society for Social Development. It was established in the year by Dr. The present name of the Society was considered in the year , because of an increased representation of the trainers, practitioners and researchers of all specialization of Social Work. The association primarily focuses on uniting the professional social workers to debate, discuss and develop conceptual frameworks and feasible indigenous interventions of social work for practice in India.
In order to facilitate this purpose, the Society has conducted many annual Conferences seminars and symposia on various social issues, all over India. Many of the life members of this Society are representing various reputed National and International organizations, Universities and other agencies all over the World.
The Society regularly identifies and felicitates esteemed personalities from the Social Work and its related fields. This national association comprises social work institutions, schools and departments, educators, practitioners as well as students from every state in the country. Senior citizens are also provided membership. NAPSWI intends to fulfill the twin purpose of promoting the social work profession across the country with the aim of improving the quality of services in the social welfare and social development sectors on one hand and to protect interests of social work professionals on the other hand.
With the launching of social work program by dint of Open and Distance Learning in India through IGNOU, a new chapter has been opened for professional social workers in the Indian sub-continent since This initiative of IGNOU has taken social work education to the door steps of the un- reached in far flung areas i. There is flexible admission procedures adopted by IGNOU: any one having the required entry qualification can pursue social work education at Bachelors, Masters and Doctoral level without restrictions on age, place of residence and occupational status.
This annual event is gaining momentum with the support of ASSWI, several universities and international organizations.
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