Critical Enquiry Reflection Sheet Social Work Essay

small Enquiry Reflection Sheet amicable Work EssayThe routine of learn that has grabbed my at disco biscuittion in this control seance is that I guide to research and place my go for frame acetify when engageing(a) bi- paganly with tangata whenua and cross- ethnicly.During my sixth supervision session my supervisor assessed me using the second direct perform annotation relating to my second learning outcometo demonstrate skill when wor syndicateg with small nation cross- heathenly. This assessment led to discussions round my practice cross- paganly as I gift been closely work with young people and their families who are of a diametric farming from my own. Also in my practice at the alterative raising centre where I am placed two days a week I am the exclusively pakeha person there. My supervisor state in the assessment that Working in the school stage setting as the unaccompanied female and pakeha person, has enabled her to key the differences in culture hardly in any case helped her to work cross-culturally with opposite staff and clients. Family visitation has also helped her to identify states that deal to a greater extent training in.When my supervisor asked me to identify how I work bi-culturally with tangata whenua and cross-culturally with clients I was unable to articulate easily how I practice in this setting. My rejoinder was that in the alternative education setting because I am the only pakeha person there, I work biculturally and cross-culturallyBy loveing the Maori culture of the centreRemoving my garment when I enterI down had to learn the words in order to crock upicipate in the morning waiata and karakiaI eat my tiffin with the young men and the separate tutors each day as sacramental manduction food together is cleave of the Maori cultureFollowing on from this I put on stated that during home visits with clients and their families I respect the different cultures by removing my shoes and accepting fo od and beverages from cultures where the sharing of food is important.These responses were very feeble and did not give a clear answer as to how I practice bi-culturally and cross-culturally. I am aware that I generate been happy at university to practice from a bi-cultural and multi-cultural perspective but I have found it hard to articulate how I do this. As my supervisor has noted I have identified through this supervision session that I need to critically reflect on my practice cross-culturally and identify the areas that I need much training in order to establish a telling bi-cultural and cross-cultural practiti angiotensin-converting enzymer. For the benefit of cross-cultural practice and working with tangata whenua I as a affectionate worker need to identify thatAs a professional person helper, one understructure feel nauseated when challenged by striking difference is the source step towards self-reflection. This placement has a better chance of leading to genu ine accommodation of the client than computer simulation to be semipolitically correct. The creation of collegial support mental synthesiss and the cultivation of a climate of trust and open sharing at bottom the service setting might encourage this attitude, to be affective in cross-cultural practice (Tsang George, 1998, p.87).Looking backwardThe assumptions and biases that are present in this moment of learning is my own cultural cognisanceIn Tatum (2000) she discuses the concept of identity and what it authority for the individual and how the roles of the dominant over the subordinate can twine a persons view of themselvesThis looking glass self is not a straight off one-dimensional reflection, but multidimensional. How ones identity is experienced im graphic symbol be mediate by dimensions of one self male or female young or old, wealthy or poor, gay, lesbian, bisexual, transgender or heterosexual able-bodied or with disabilities Christian, Muslim, Jewish, Buddhist, Hi ndu, or atheist (Tatum, 2000).The role and the devaluation associated with it will differ in coitus to the socio-cultural context that the subordinate person/s and the dominant conclaves are part of (Wolfensberger, 1972, as cited in (Wills, 2008b).Discourses are systemic ways of talking, discussing something of significance. They are the instant of a combination of loving, political even economic factors and often have voices of authority. Discourses are often informed by beliefs, ideas and actualizeings that are implicit taken for grantedeven ideologicalSome forms of discourse are legitimated and validate but still one cannot be confident, and assume that such discourses have become established as a result of well-rationalised, care amply researched, positive and rigorous argument/debate (Wills, 2008a).Looking inwardLooking outwardsLooking forwardI identify to the families that although I am from a different culture to them I have been university trained to work cross-cul turally and I am happy to enter into discussions around what this convey for our kindly work carnal acquaintanceQuestion construction 300Literature300In defining competence one must also consider the meaning of culture. Essentially, culture is dumb to relate to some shared elements which connect people in a common way of experiencing and seeing the knowledge base. These perceptions of the world guide periodic accompaniment, influence how decisions are made and by whom, and determine what is perceived to be curb and in inhibit deportment within any given context (Connolly, Crichton-Hill Ward, 2005 p.17, as cited in SWRB, 2007, p.5)To work with Maori clients the tender worker must equally see what Te Ao Maori means, the same goes with working with other cultural and cultural groups. use Tsang and Georges conceptual manakin of attitude knowledge and skills the SWRB created its competence standards of practice. To understand what competent practice for Maori and other cu ltural and ethnic groups means for fond workers in clean Zea bolt down I will be critically discussing in this experiment what the ANZASWs standards of practice are that inform competence and what it means for hearty work practice in New Zealand, I will identify and thread the constituent elements of Te Ao Maori the Maori world view, critically examine Tsang and Georges conceptual manikin and apply their framework to an grammatical construction of Te Ao Maori in a practice setting.Members of the ANZASW are accountable to the association and expected to abide by their policies and procedures, competent social work practice being one of them, the following ten standards for social work practice in Aotearoa New Zealand were set and canonical by the National Executive of NZASW (now ANZASW) in June 1990The social worker establishes an enamor and purposeful working relationship with clients taking into account individual differences and the cultural and social context of the cli ents situation.The social worker acts to secure the clients participation in the whole process of the working relationship with them.The social workers practice assists clients to earn control over her/his own circumstances.The social worker has knowledge about(predicate) social work methods, social constitution, social run, resources and opportunities.In working with clients, the social worker is aware of and uses her/his own personal attributes appropriately.The social worker only works where systems of account faculty are in place in respect of his/her agency, clients and the social work profession.The social worker constantly works to produce the organisation and systems, which are part of the social work effort, responsive to the needfully of those who use them.The social worker acts to ensure the clients access to the Code of moral philosophy and objects of the New Zealand Association of Social Workers.The social worker uses membership of the New Zealand Association of Social Workers to influence and honor competent social practice.The social worker uses membership of the New Zealand Association of Social Workers to influence and reinforce competent practice (NZASW, 1993).To illustrate how these standards for practice work in professional social work practice I will select one standard and show how two aspects of the standard apply. For standard quatern the social worker has knowledge about social work methods, social policy and social services, this standard can be shown in practice with how Child, jejuneness and Family services work within a bicultural framework and the agreement of WaitangiChild, spring chicken and Family acknowledges its duties and obligations to the tangata whenua as a Crown partner to New Zealands founding document, the Treaty of Waitangi. We are committed to ensuring that services we deliver and purchase are fully responsive to the take and aspirations of Maori, and that our actions are consistent with the Principles for Crown wreakion on the Treaty of Waitangi. Our commitment is reflected in a key result area improved outcomes for Maori, the alliances and partnerships we have built and continue to foster with iwi and Maori social services groups and communities, our human resource policies, and in our work programme (especially the development and performance of a strategy for improving outcomes for Maori children, young people and their families) (CYF, 2008).In relation to the social policy part of this standard the CYFs social workers are aware of the legislations of Aotearoa New Zealand and how other aspects of the lawChild, offspring and Familys statutory role is delimit by the following legislationThe Children, Young Persons, and Their Families Act 1989The Adoption Act 1955The Adult Adoption Information Act 1985The Adoption (Inter-country) Act 1997(CYF, 2008).Child, Youth and Family services are an excellent example of how an agency has set guidelines and policies around the standards set out by the SWRB and ANZASW to implement competent practice by their social workers.In the next part of this essay I will identify and describe the constituent elements of Te Ao Maori the Maori world view. To understand the Maori world view we must examine what are the Maori behavior and conduct in social relationships or korero tawhito are then what the Maori social structures of whanau, hapu, iwi mean and what the trine classes of Maori society are, and what mana and tapu mean for Maori people who are the tangata whenua of Aotearoa. Korero tawhito are they ways in which Maori behave and conduct themselves in social relationshipsKorero tawhito reflected the thought concepts, philosophies, ideals, norms and underlying determine of Maori society The values represent ideals, which were not necessarily achievable but something to aspire to (Ministry of Justice, 2001, p.1).These underlying values of Maori society are the ways in which Maori people socially interact with each oth er. The next step in understanding what the Maori world view is, is to understand Maori social structuresThe Maori social structure was based on decent, seniority and the kinship groupings. Maori recognised four kin groupsWhanau the basic unit of Maori society into which an individual was born and socialised.Hapu the basic political init within Maori society, concerned with ordinary social and economic affairs and make basic day-to-day decisions.Iwi the largest independent, politico-economic unit in Maori society. An iwi would be identified by its territorial boundaries, which were of great social, cultural and economic importance (Ministry of Justice, 2001, p.2).The kin group a person belongs to affects their world view because it influences their place within society. The total concepts of mana and tapu are those which govern the framework of Maori societyMana was inherited at birth, and the more senior the descent of a person, the greater the mana. Tapu invariably accompani ed mana. The more prestigious the event, person or object, the more it was surrounded by the justification of tapu. The complex notions of mana and tapu reflect the ideals and values of social control and responsibility. The analysis of mana endeavours to identify the role of mana in relation to responsibility, leadership and birthright. The examination of tapu illustrated how tapu operated and affected the passing(a) lives of Maori (Ministry of Justice, 2001, p.6).In examining the elements of Te Ao Maori I have examine the different concepts of Maori behaviour and conduct korero tawhito, the Maori social structures of kin and class and what mana and tapu mean.Theory 300 quantity FOR CULTURALLY APPROPRIATE THEORY/MODEL OF SOCIAL WORK sufficeIdentifies and is based upon beliefs and values of Pacific Islands culture.Explains problems and concerns in a manner that is pertinent to Pacific Islands understanding.Uses Pacific Islands helping traditions and practices.Incorporates a Paci fic Islands understanding to qualify the process.Can differentiate aspects of the behaviour which are associated with Pacific Islands cultural patterns from those sequentin dominant palagi cultural interpretations.Avoids cultural pathological stereotyping.Encompass macro instruction and micro levels of explanations and intercessions.Incorporates the experiences of the community and individuals in New Zealand Society.Can guide the cream of appropriate knowledge and practice skills from other cultures.(Adapted from Meemeduma, P. (1994). Cross cultural social work New pretendings for new practice, Advances in social work benefit education, Montash University.)Ethics 300Skills 300The Social Work Registration posting of Aotearoa New Zealand released in 2007 a policy statement in respectfulness to the competence of registered social workers to practise social work with Maori and different ethnic and cultural groups in New Zealand. The release of this document was to set the level s of competency that are needed for social workers to work effectively in a positive way to empower those who are disadvantaged by society. As Mason Durie comments, cultural competence about the acquiring of skills to achieve a better understanding of members of other cultures (SWRB, 2007, p.5). To be competent when working with other cultures one must understand the differences and similarities between other cultures and know what is culturally appropriate and inappropriate the social worker needs to respect the clients culture and use recourses available to them to effectively work with the client to achieve the trump out possible outcomeBicultural code of EthicsIn the next part of this essay I will critically examine Tsang and Georges (1998) Integrated conceptual Framework for Cross-cultural Practice of attitude, knowledge and skills. I will do this by describing the three elements and examining these elements by assessing their significance and importance in social work practi ce with mana whenua. To understand what the significance and importance of Tsang and Georges conceptual framework in relation to mana whenua we must first examine what mana whenua areMana whenua(noun)territorial rights, power from the land power associated with possession and occupation of tribal land. The tribes biography and legends are based in the lands they have occupied over generations and the land provides the sustenance for the people and to provide hospitality for guests (Maori Dictionary, 2008).Now we know what mana whenua means the next apart is to describe the three elements of the frameworkAttitude inscription to justice and equityValuing differenceOther-directed Openness to cultural difference self directed Critical self-reflectionKnowledge Specific cultural content general context of cultureAcculturation and internalized cultureDynamics of cross-cultural dialogue and understandingSkills Management of own emotional responseProfessional intervention within institut ional contextsCommunication, engagement, and relationship skillsSpecific change strategies (Tsang and George, 1998, p.84).The concept of attitude relates to the social workers own behaviour and their use of self as a tool when working with clients, the concept of knowledge relates to the knowledge theories behind cross-cultural practice and knowledge learnt from a practitioners own experiences. The concept of skills relates to the hard-nosed aspect of working with clients. To use the element of attitude when working with mana whenua, one needs to be aware of their own limitations, lack of knowledge and understanding of other culturesThis awareness has both self-directed and other-directed implications. The other-directed expression of this awareness is an openness to cultural difference and a readiness to learn form a client. such(prenominal) openness is based on acknowledgement and positive regard for the cultural differences that exist between the client and the practitioner, res pect for client cultures, and readiness to declare alternative world views or ways of life. The self-directed expression of this awareness is a readiness to engage in self-reflection, including the examination of possible cultural biases, assumptions, values, and ones emotional experience and comfort level when challenged with difference (Tsang and George, 1998, p.84).For a social worker to be aware of their own limitations and lack of knowledge is the first step in establishing a working relationship with mana whenua, their own ability to acknowledge the differences and similarities between their own culture and their clients culture is a commodious component of their attitude when working with their clients. Supervision is needed in this context for the social worker to be able to discuss with others their own reflections and feelings associated when working cross-culturally, for personal and professional growth. Knowledge is the next element in which the cross-cultural practice framework discusses the four elements of knowledgeWe can identify four areas of cross-cultural knowledge. First is the knowledge of specific cultural content as captured by the cultural literacy model. In agreement with Dyche and Zayas (1995), it is probably not naturalistic to expect cros0cultural practitioners to be knowledgeable in a large come in of cultural systems. It may be more practical for practitioners to focus on the other three kinds of knowledge the systemic context of culture, acculturation and internalized culture, and the dynamics of cross-cultural converse and understanding. Consistent with an ecological perspective adopted by many social workers, cross-cultural clinical practice is understood within the broader systemic context of current structural inequalities, racial politics, histories of colonization, slavery, and other forms of racial oppression (Tsang and George, 1998, p.85).For a worker to work effectively cross-culturally they must understand and have knowledge of other cultures, historically, ethnically, their value and belief systems, their customs and day-to-day living. To have a comprehensive understanding of a clients total living and life experience a practitioner must have an discretion of the effects of their socio-political systems. In this context in New Zealand it would be effective for social workers working with mana whenua to have knowledge of the Treaty of Waitangi and what it means for Maori people and the political aspects that go with it. The final element of Skills in Tsang and Georges model link up to the specific skills a social worker needs when working biculturally with the mana whenua and cross-culturallySocial work skills are specific courses of action taken by practitioner to achieve positive changes needed by their clients Appropriate attitude and knowledge in cross-cultural practice, therefore, must be translated into specific professional behaviour which addresses practitioner, client, institutiona l and contextual realities. A variety of skills have been recommended by authors in cross-cultural practice, covering professional behaviour within institutional contexts communication skills, specific interviewing skills such as ethnographic interview, relationship-building skills, and change strategies (Tsang and George, 1998, p.85-86).Practice skills can not be effective without the social worker having a sound recording understanding of knowledge and the appropriate attitude when working with mana whenua. Skills are the practical component on Tsang and Georges model, and when working with mana whenua the practitioner must use the appropriate skills from their knowledge base for their work to be effective. Their interactions with their clients are an important part of their role as a social worker. Mana whenua need social workers with the specialist cross-cultural skills. In this part of the essay I have examined Tsang and Georges model of attitude, knowledge and skills by desc ribing the three elements and examining the elements by assessing their significance and importance in social work practice with mana whenua and other cultures.Evidence 300