Suchergebnisse

Cover -- Contents -- Chapter 1 International Social Work - the Vision and the Reality -- Introduction -- Defining International Social Work -- An Historical Understanding of International Social Work -- Opportunities in International Social Work -- Globalisation and International Social Work -- Global Mindedness as a Bridging Theory -- Summary -- Chapter 2 Defining Global Mindedness in Practice: Values, Knowledge and Skills -- Introduction -- What Is Global Mindedness? -- Building Global Mindedness -- Values, Knowledge and Skills for Global Mindedness -- Global Mindedness in Practice: Structure of the Following Chapters -- Summary -- Chapter 3 Global Mindedness in Protection Work -- Introduction -- What Is Protection Work? -- Understanding Vulnerability, Risk and Agency -- Approaches to Protection -- Navigating Protection Work Across Global and Local Contexts -- Protection Work and Competing Rights -- Summary -- Chapter 4 Global Mindedness and Diversity Work -- Introduction -- What Is Diversity Work? -- Cultural and Religious Diversity -- Gender and Diversity -- Abilities Diversity -- Human Rights and Diversity -- Summary -- Chapter 5 Global Mindedness and Structural Work -- Introduction -- What Is Structural Work? -- Power and Structural Work -- Policy Reform and Structural Work -- Social Development and Structural Work -- History and Structural Work -- Empowerment and Structural Work -- Intergenerational Relations and Structural Work -- Summary -- Chapter 6 Global Mindedness and Sustainability Work -- Introduction -- What Is Sustainability Work? -- Environment and Sustainability Work -- Social Development and Sustainability Work -- Transnationalism and Sustainability Work -- Summary -- Chapter 7 Global Mindedness in Practice -- Introduction -- Pushing Boundaries -- Summary -- References -- Index.

International' social work is too often used as a bolt on subject which considers 'others' outside the 'national' framework. Instead this book encourages readers to embrace the concept of 'globally minded social work practice'. This means paying closer attention to globalisation and broader issues of social justice, mirroring the kind of changing professional context social workers practice in today. Drawing on a Local-Global-Local framework, the authors promote critical reflection and dialogue across diverse contexts of practice. They outline why global mindedness is a priority for the future of social work practice before considering how it is defined and applied in practice. Examples are drawn from a wide range of contexts including working with children, young people, adults and communities across different countries

International contexts provide social work students with the opportunity to develop knowledge of international social work, global citizenship and cultural competency. While these contexts are powerful sites of learning, there is a need to ensure that this occurs within a critical framework. The paradigm of critical reflection is used to facilitate this and has been popular in international programs. In this article, we develop this further by describing critically-reflective techniques and providing examples used in a pilot exchange program between a social work school in the UK and in India. The potential implications of these strategies for social work education are discussed.

This article explores the self-positioning of Indian social workers who work with female survivors of domestic violence (DV). We know from previous research about the experiences of persons who have encountered DV, but more studies on the point of view of the professionals is needed. Relying on positioning theory and discursive analysis as a framework, we analyzed interviews (N = 18) concerning the practices, emotions, and attitudes of social workers. Positioning theory enables scholars to approach the situation of encountering a survivor as a social event, which consists of the meaning-making activities of social workers. Professionals self-position themselves as one or a combination of the following: (a) a challenger of gendered oppression, (b) an advocator of women's rights, (c) a facilitator of women's empowerment, and/or (d) a self-reflector of personal emotions and attitudes. The findings suggest that the event of DV intervention is a discursive and contextually situated moral practice in which the distribution of rights and duties to say and do things is of particular interest. The act of self-positioning is constructed in relation to sociocultural settings. Social workers may take several positions during the meetings with survivors. Positions build our understanding of how social workers in violence-specific units make sense of DV, illustrating how the act of self-positioning may also define to the position of the survivor. Social workers experienced boundaries, and possibilities in responding to DV were explored. The study reveals that barriers should be addressed at a wider level by funders and policy makers to enhance the continuity of work and the implementation of women rights legislation in India.

This article explores the self-positioning of Indian social workers who work with female survivors of domestic violence (DV). We know from previous research about the experiences of persons who have encountered DV, but more studies on the point of view of the professionals is needed. Relying on positioning theory and discursive analysis as a framework, we analyzed interviews (N = 18) concerning the practices, emotions, and attitudes of social workers. Positioning theory enables scholars to approach the situation of encountering a survivor as a social event, which consists of the meaning-making activities of social workers. Professionals self-position themselves as one or a combination of the following: (a) a challenger of gendered oppression, (b) an advocator of women's rights, (c) a facilitator of women's empowerment, and/or (d) a self-reflector of personal emotions and attitudes. The findings suggest that the event of DV intervention is a discursive and contextually situated moral practice in which the distribution of rights and duties to say and do things is of particular interest. The act of self-positioning is constructed in relation to sociocultural settings. Social workers may take several positions during the meetings with survivors. Positions build our understanding of how social workers in violence-specific units make sense of DV, illustrating how the act of self-positioning may also define to the position of the survivor. Social workers experienced boundaries, and possibilities in responding to DV were explored. The study reveals that barriers should be addressed at a wider level by funders and policy makers to enhance the continuity of work and the implementation of women rights legislation in India. ; final draft ; peerReviewed