The New Zealand Social Worker Social Work Essay

The New Zealand Social Worker Social Work Essay Pà ¼ao-te-Ata-tà ¼ (daybreak) was a report requested by the Minister of Social Welfare in 1986, that investigated the ways in which they could better support MÄ ori clients and address the social needs of the MÄ ori people (Hollis, 2005). The report stated that MÄ ori were not being consulted on any decisions regarding education, social welfare and justice and that decisions were being made for, rather than by, MÄ ori people (Ministerial Advisory Committee, 1988, p. 18). It was the beginning of a period of change for the government of New Zealand, which challenged social workers and Aotearoa New Zealand institutions to examine themselves for institutional, cultural and personal racism (Nash, Munford, ODonoghue, 2005, p. 20). Historically Pà ¼ao-te-Ata-tà ¼ was the MÄ ori perspective for the Department of Social Welfare and the Children and Young Persons Act 1974 (Keddell, 2007). The report states throughout colonial history, inappropriate structures and Pakeha involvement in issues critical for MÄ ori have worked to break down traditional MÄ ori society by weakening its base-the whÄ nau, the hapÃ…Â «, the iwi (Ministerial Advisory Committee, 1988, p. 18). It was initiated due to the high amount of MÄ ori children in the care of the state, and because it was felt at the time, that the social welfare system was not inclusive of whÄ nau (Cram, n.d.). Cram states at the heart of the issue is a profound misunderstanding or ignorance of the place of the child in MÄ ori society and its relationship with whÄ nau (Families Commission, 2012). The Pà ¼ao-te-Ata-tà ¼ report was delivered to the Minister in 1988, made thirteen recommendations which focus ed upon the need for the department to function in a bicultural manner and to share responsibility and authority for decisions with appropriate MÄ ori people (Waitangi Tribunal , 2012, p. 107). New Zealand had an obligation to the Te Tiriti O Waitangi (Treaty of Waitangi), which protects the rights of MÄ ori (tangata whenua) and provides validation for tauiwi (all those who have settled in this land after the arrival of MÄ ori) to live in this land (Nash et al., 2005. p. 160-161). With focus on bicultural practice, the government was duty-bound to make changes so that MÄ ori could be involved in decisions regarding MÄ ori, resulting in MÄ ori being involved in planning and service delivery at the tribal and community level (Ministerial Advisory Committee, 1988, p. 18). A review of the Children, Young Persons Act 1974 was necessary. The Children, Young Persons, and Their Families Act 1989 relate to children and young persons who are in need of care or protection or who offend against the law (Harris Levine, 1994, p. 75). It was established to regulate how the government responded toward children that had been abused or neglected or who were at risk of being youth offenders (Ministry of Social Development, n.d.). The Act introduced principles that changed the way decisions were made about children and young people, enabling family to become partners in the decision-making process to resolve family issues (Ministry of Social Development, n.d.). New Zealands obligation to the Te Tiriti O Waitangi has led to more culturally aware policies and practices. Historically the Children and Young Persons Act 1974 was thought to reinforce institutional racism, and didnt take into account the culture of the differing minorities throughout New Zealand (Keddell, 2007). MÄ ori felt their cultural values, that encompass the collective not the individual, were not being considered leading to unhappiness with the governmental institutions. (Keddell, 2007). The Pà ¼ao-te-Ata-tà ¼ report had caused a paradigm shift in social work thinking (Nash et al., 2005. p. 20) and the New Zealand government had to make changes to recognise this. A change to policies caused a change in practice, therefore, the Code of Ethics became inclusive of MÄ ori culture and the Bicultural Code of Ethics was established. The Aotearoa New Zealand Association of Social Workers Code of Ethics was founded on the guidelines enumerated by the International Federation of Social Workers (ANZASW, 2008). Its purpose is to: provide a definition of ethical social work, offer guidance, inspire and promote professionalism, guide social work students, underpin everyday practice and development and incorporate bicultural practice (ANZASW, 2008). Historically the ANZASW Code of Ethics was first developed in 1964, where the ANZASW was called NZASW and Code of Ethics was the Interim Code of Ethics (ANZASW, 2008). In 1976 after a conference in Puerto Rico it was decided to adopt the International Federation of Social Workers code, this transcended the Interim Code of Ethics (ANZASW, 2008). In 1993 a new code of ethics was developed, this was the first ANZASW Code of Ethics and Bicultural Code of Practice which recognises Te Tiriti O Waitangi to foster equitable collaboration between the diverse realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.). The Pà ¼ao-te-Ata-tà ¼ report was the foundation for bicultural practice in social work practice with MÄ ori and wider communities. Ruwhui (as cited in Nash et al., 2005) maintains biculturalism as being the relationship between cultures co-existing alongside one another (p.97). The advent of biculturalism caused government agencies and social workers to reflect on the practices they employed and the ones they reproduced from overseas to see if they demonstrated the same cultural principles that New Zealand now practiced (Nash et al., 2005). Social workers are now guided by new principles that recognise family as being an integral part of MÄ ori culture, the Children, Young Persons and Their Families Act 1989 states the principle that the primary role in caring for and protecting a child or young person lies with the childs or young persons family, whÄ nau, hapÃ…Â «, iwi, and family group (New Zealand Legislation, n.d.). The Act has introduced family group conferences where family, extended family and community representatives meet together and discuss the consequences for care and protection cases or when the child has been involved in illegal behaviour so that the court is not necessarily involved (Levine, 2000). This has proved worthwhile and Maxwell and Morris (2006) state both the philosophy underpinning this system and the use of family group conferences exemplify a restorative justice approach that has now been adopted in many other countries (p. 239). The ANZASW Code of Ethics and Bicultural Code of Ethics has impacted the development of social work practice in MÄ ori and wider social work communities by incorporating the Te Tiriti O Waitangi and its commitment to creating a more anti-racist practice (ANZASW, 2008). Social workers now are responsible for the promotion of change in mono-cultural agencies and organisations therefore assisting in the protection of the integrity of Tangata Whenua (ANZASW, 2008, p. 7). Webster and Bosmann-Watene (as cited in Nash, et al., 2005) state the challenge for practitioners is to provide appropriate interventions that meet the cultural and clinical needs of MÄ ori (p. 20). The ANZASW uses bicultural practice to foster equitable collaboration between the diverse realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.). According to Barker (as cited in Sheafor and Horejsi, 2008) social justice is an ideal condition in which all members of a society has the same basic rights, protection, opportunities and social benefits (p.22). In order for the fair and equal treatment of MÄ ori in New Zealand the Pà ¼ao-te-Ata-tà ¼ report recommended that the Department of Social Welfare improve its training methods of practitioners in the social work field (Ministerial Advisory Committee, 1988). The Department of Social Welfare needed to identify suitable people to institute training programmes to provide a MÄ ori perspective for training courses more directly related to the needs of the MÄ ori people impacted social workers commitment to social justice (Ministerial Advisory Committee, 1988). The Children, Young Persons, and Their Families Act 1989 impact social workers commitment to social justice, in how they advocate for children and their families. As a social worker one needs to be able to challenge governmental policies and structures that are ineffective. The social worker must be aware of not only the individual experience to the broader structural issues but how the individual and the social structures relate to one another (OBrien, 2011, p. 71). The Children, Young Persons, and Their Families Act 1989 could be considered an example of social justice as it publicised the racism that was thought to be in government institutions and practice, which made anti-racism towards the minority cultures part of the objective. The ANZASW Code of Ethics has impacted social workers commitment to social justice in that they now advocate social justice and principles of inclusion and choice for all members of society (ANZASW, 2008, p. 8), particularly minority races and the disadvantaged. Social workers must recognise and value clients, integrating anti-discriminatory practice, the practice in which a social work practitioner strives to reduce, undermine or eliminate discrimination and oppression (Thompson, 2006). In conclusion key principles like the Pà ¼ao-te-Ata-tà ¼ report, the Children, Young Persons and Their Families Act 1989, and the ANZASW Code of Ethics have introduced biculturalism by honouring the Treaty of Waitangi. The Pà ¼ao-te-Ata-tà ¼ report has brought about the inclusiveness of MÄ ori with regard to decision making in policies that involve them. Similarly, The Children, Young Persons, and Their Families Act 1989 have included whÄ nau, hapÃ…Â « and iwi in decision making while the ANZASW Code of Ethics focuses on anti-discriminatory practice to provide fair bicultural service to clients of all cultures. This has impacted social work in New Zealand by creating a more accepting culturally aware practice. Social workers now consider MÄ ori as a collective rather than as individuals and through training and commitment can provide a more encompassing and holistic service.

Pathos for the Native American Indian Essay

â€Å"Brother, our seats were once large, and yours were very small; you have now become a great people, and we have scarcely a place left to spread our blankets; you have got our country, but are not satisfied; you want to force you religion upon us† (177) Long before the white man appeared, Native Americans owned the great and vast lands, relying on and praising the Great Spirit for sun, rain, and life. Upon crossing the seas, the white man was welcomed and befriended. As the white men grew in numbers, so did their appetite for land and control. The Caucasians brought contention, confusion, distrust, and problems. As though all of this were not enough, they also brought a new, â€Å"superior† religion. Red Jacket, an eloquent chiefly orator, finally spoke up for the Native population in his Speech of Red Jacket, the Seneca Chief to a Missionary. Red Jacket effectively appeals to pathos using comparison, sufficiency, and tone to convince white missionaries that Native Americans do not wish to worship as the white man, to destroy his religion, or to take it from him; but only to enjoy their own. Red Jacket relies on pathos to convince the white missionaries that the Native’s religion must be saved and guarded. Where there was no common ground between the Caucasians and the Indians, Red Jacket chose to relate to his audience through universal human emotions. His speech allows the listener or reader to visualize the injustices felt by a nation of people who had their homelands stolen from them. To convey the importance of saving their religion, Red Jacket compares the Indian’s religion and the Caucasian’s religion. Instead of focusing merely on the Indian’s noncompliance to the white man’s religion; he braces his arguments in describing his own religion. The contrast between the two beliefs is as distinct as the contrast between their skins. Red Jacket opens his speech saying, â€Å"Friend and Brother, it was the will of the Great Spirit that we should meet together this day† (176). He continues  describing the Great Spirit as a great being with immense love for his red children. It is the Great Spirit that brings the sun up each morning and down each night; it is the Great Spirit who created the buffalo, deer, and all other animals; it is the Great Spirit that taught them to hold a great reverence for life and earth. From this description of the Great Spirit, several themes can be seen that coincide between the Indian’s beliefs and their actions. The Native’s compassionate, respectful, and thankful nature correlates with their humble belief in the Great Spirit. Compare that to the Caucasian’s greedy, proud, ethnocentric nature. These traits are contradictory between the their beliefs and actions. By contrasting, Red Jacket shows that the white man’s presentation of Christianity was h ypocritical in that their words conflict with their actions. Red Jacket’s most powerful comparison of the two cultures’ religion is found in his conclusion: â€Å"Brother, if your white men murdered the son of the Great Spirit, we Indians had nothing to do with it, and it is none of our affair. If he had come among us we would not have killed him; we would have treated him well, you must make amends for that crime yourselves† (178). In this inference to the crucifixion, Red Jacket makes a subtle but distinct statement about the difference between the Caucasians and the Indian. In essence, he is saying that only the white man is capable of murdering their own savior; an accusation that undoubtedly solicited a strong reaction. To raise the awareness of the grievous deeds done to the Indians by the Caucasians, Red Jacket uses sufficient evidence of the white man’s dealings with the Natives to exemplify the lies told by the Caucasians to the Indian. He specifically describes the ways in which the white man has taken advantage of the Indians trust to invoke sympathy from the reader. First, Red Jacket effectively leads into his injuries from the white man by illustrating the Indian’s initial hospitality to the Caucasians. Speaking of the Caucasian’s arrival, Red Jacket states: â€Å"They found tribes, and not enemies; they sat down among us. We did not fear them; we took them to be friends; they called us brothers; we believed them† (177). But this first encounter between red and white skin would later be known as an evil day. In  Red Jacket’s words: â€Å"We gave them corn and meat; they gave us poison in return† (177). He tells how the Indians were deceived, giving all they had to the white newcomers who took and took until the Indians had nothing left. The white men crowded them out, claimed their lands, brought with them liquor, contention, and confusion. All of the evidence Red Jacket includes sufficiently shows the reader how the Caucasian stripped the Indian’s of everything, even their culture and religion. Use of such evidence entices the reader’s empathy. Red Jacket is selective in the tone of his text to ensure that he speaks to the white man in equality with respect. Despite the Caucasian’s tendency to talk down to the Native’s, Red Jacket speaks as though on the same level. This equality is apparent throughout the entire text as Red Jacket consistently addresses the white man as â€Å"Brother†. As he was a victim, one would assume that Red Jacket’s reply would be livid, however, he delivers his speech in a very patient, respectful, and firm tone. In doing so, Red Jacket demonstrates an awareness of his audience. He surely knew that speaking words of hostility would only solicit an equal and opposite reaction that would have no chance of fostering change. Never once does he criticize or try to press his own beliefs on the Caucasians; he simply declines to accept Christianity. â€Å"Brother, the Great Spirit has made us all; but he has made a great difference between his white and red children; he has given us a different complexion, and different customs. Since he has made so great a difference between us in other things, why may we not conclude that he has given us a different religion according to our understanding; the Great Spirit does right; he knows what is best for his children; we are satisfied† (178). This exemplifies Red Jacket’s tone in his speech. A level of tolerance can be seen in this quote, which has a pacifying affect on the reader. His firm and civil tone makes his point successfully. Whether or not Red Jacket’s oratory caused much change in the Caucasian’s dealings with the Native Americans, it made a strong statement concerning the Indian’s stance on religious values. His speech is persuasive, considerably due to his ability to play on the pathos of the listener or  reader. In contrasting religions through beliefs and actions, providing sufficient, convincing, and supporting evidence, and speaking in a tone appropriate to his audience; Red Jacket makes it very clear why the Indian’s have no desire to adapt the white man’s religion. Through pathos, he draws the reader’s sentiments to see their case. â€Å"We also have a religion which was given to our forefathers, and has been handed down to us their children. We worship that way. It teaches us to be thankful for all the favours we receive; to love each other, and to be united† (178). In Speech of Red Jacket, the Seneca Chief to a Missionary, it becomes obvious t hat religion is a deep rooted part of Native American culture that should be protected at all costs.

Courage (To Kill A Mockingbird) Essay

The dictionary definition for courage is- Courage is the quality of mind that enables one to face danger or difficulty with confidence, resolution, and gain a firm control of oneself. Many of the characters in To Kill a Mockingbird show courage in their own way. Courage can come in many different forms: physical, mental, emotional and moral. Atticus shows courage throughout the novel while he stands up for what he believes is right even though he knows the majority of people disagree with his views. Atticus sees differently because he went to university and he got an education where he learnt about values and equality whereas the people of Maycomb who do not have the same education are basing their decision on what their family taught them and being from the south they have been taught to discriminate against which is why they treat Tom Robinson so unfairly. Atticus is also forced to shoot the mad dog (106-107) which is against his moral standards but he knew he had to kill it, not only to protect the people of Maycomb, he also had to put the dog out of its misery which took a lot of his strength and courage. Mrs Dubose shows courage and determination when she recognises that she has a flaw and that she has to fix it. She is addicted to Morphine and makes a goal to die free of her weakness. She goes through a time of withdrawal that is difficult to survive. She finishes her goal before she dies. She enlists Jem to read to her every Saturday as a way of distracting herself. It still takes a great amount of self-confidence to be able to recognise that one has a flaw and even more to do something about it. Scout shows a large amount of courage in the scene where Atticus goes down to the jailhouse in an attempt to try and protect Tom Robinson. After he arrives at the jail, a group of men appear in the jail with the intention of killing Robinson. Atticus is prepared to defend him, but he is thrown off guard when his children enter the situation. This makes Atticus nervous that his children are in danger. That was when Scout stepped up to the men and talked them down from attacking Tom and Atticus. Another example of courage is when Scout rolls the tire into the Radley yard. She is terrified when she realises where she is and her immediate reaction is to run straight back to the street. When she gets back Jem tells her to go back and get the tyre but Jem ends up doing it anyway. When Jem returns he accuses Scout of being a sissy girl. What he doesn’t know because Scout decided not to tell him is that Scout heard laughter from inside the house. That is why she ran out so fast, forgetting the tyre. But she chose not to explain this to them.

Learning How to Fear in Popular Media Essay - 652 Words

Popular media is known for reproducing gender ideologies via lyrics and music video productions. P.I.M.P (Remix) reproduces patriarchal gender ideologies both lyrically and visually. However, the production has incorporated a pimping is fun and prestigious theme that trivializes crime, and does not elicit a fear of crime. This paper will primarily focus on Randol Contreras article Damn, Yo-Whos that Girl? to elaborate on the male dominant gender ideology expressed in this prompt. The music video begins with 50 Cent in the company of women in lingerie. In addition to the lyrical hook, the theme has been firmly introduced where 50 Cent is the dominant male figure because he is a pimp, while his female company is playing the gender†¦show more content†¦50 Cent plays the same role because he reveals that he does not actually care for shortys sexuality; but just wants to use her to make money. This is visualized as 50 Cent leads the way while his women follow him submissively. In conclusion, this prompt reproduces male dominant gender ideologies. The following scene takes place at the Headquarters Pimp Legion of Doom, where there is a room full of pimp, with Snoop Dogg being the chosen one, Big Jeffery. This situation involves some sort of a trial that 50 Cent must pass to be a member of the pimp legion of doom. Initially, 50 Cent is considered to be fresh game to the table, due to having a uniqueness to him because he dont drive a Cadillac, he dont got a perm. However, 50 Cent elaborates that he has achieved fast progress because of this unique lifestyle and his magic stick, a symbol of power and skill. In terms of gender ideologies, this scene suggests that masculinity is attained based on the Code of the Street theory. Basically, 50 Cent has proven that he does not have to fit in to be a successful pimp and this is a way of commanding respect from the pimp legion of doom. 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