NASW Code of Ethics and Activism

Since November 24th, 2014 and the Grand Jury decision to not bring an indictment against Darren Wilson, the officer that fatally shot 18 year old Michael Brown, the surge in discussions of race and over militarized police have sky rocketed. 

The internet and having an online outlet is letting people voice thoughts that have been bubbling just underneath the surface for years. And the comments are disheartening. 

As a cisgendered white woman I know that I experience privilege that others do not. Because I am not surrounded by racism every day, I have taken for granted that ideology has furthered over the last fifty years. But looking online and listening to people speak when they believe they're not being heard is incredibly eye opening. 

I follow a lot of social worker blogs, twitter accounts and groups on facebook because I hope to gain insight into the lives of current social workers. Imagine my surprise when I see and read comments written by social workers like:

"I'm sick of hearing about race..."

"It's time to let it go ..."

"ALL lives matter"

The ability to completely ignore a social issue is easy if you're in a privileged and advantageous position, but I must be confused. I thought in the NASW Code of Ethics it discusses the value of service, social justice, dignity and worth of a person.

It discusses the ethical responsibilities as a professional to not discriminate.

And in my opinion, one of the most important components of social work: activism. 

"SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES TO THE BROADER SOCIETY

6.01 Social Welfare

Social workers should promote the general welfare of society, from local to global levels, and the development of people, their communities, and their environments. Social workers should advocate for living conditions conducive to the fulfillment of basic human needs and should promote social, economic, political, and cultural values and institutions that are compatible with the realization of social justice.

6.02 Public Participation

Social workers should facilitate informed participation by the public in shaping social policies and institutions.

6.03 Public Emergencies

Social workers should provide appropriate professional services in public emergencies to the greatest extent possible.

6.04 Social and Political Action

(a) Social workers should engage in social and political action that seeks to ensure that all people have equal access to the resources, employment, services, and opportunities they require to meet their basic human needs and to develop fully. Social workers should be aware of the impact of the political arena on practice and should advocate for changes in policy and legislation to improve social conditions in order to meet basic human needs and promote social justice.

(b) Social workers should act to expand choice and opportunity for all people, with special regard for vulnerable, disadvantaged, oppressed, and exploited people and groups.

(c) Social workers should promote conditions that encourage respect for cultural and social diversity within the United States and globally. Social workers should promote policies and practices that demonstrate respect for difference, support the expansion of cultural knowledge and resources, advocate for programs and institutions that demonstrate cultural competence, and promote policies that safeguard the rights of and confirm equity and social justice for all people.

(d) Social workers should act to prevent and eliminate domination of, exploitation of, and discrimination against any person, group, or class on the basis of race, ethnicity, national origin, color, sex, sexual orientation, gender identity or expression, age, marital status, political belief, religion, immigration status, or mental or physical disability."

It has discouraging to read comments by professional social workers who do not see the critical importance of engaging in the current events that have the potential to shape future policy regarding police brutality and bringing forth equality for African Americans and people of color. 

When I read a social worker say "I'm sick of hearing about race..." 

I hear "Racism doesn't affect me, so I don't want to hear about it." -- Which means that their clients could potentially not be heard if they are people of color.

When I read a social worker say "It's time to let it go..." 

I hear "This isn't a fight worth fighting for and it's time to focus on other things." -- Which means that they don't value the rights and lives of all people.

When I read a social worker say "ALL lives matter..." 

I think just this: 

Why is "Black Lives Matter" the mantra and not "All lives matter"? Because all lives should matter, but that's the point - they don't. Not right now and not ever. They haven't mattered. If a black man is 21 times more likely to be killed by police than a white man, that means something is WRONG. Particularly if African Americans make up less than 15% of the United States population. 

When I heard a social worker say "ALL lives matter" -- I feel like it's an attempt to push racism under the rug. 

One of the most important parts of social work for me, and one of the reasons I was most drawn to it, was the idea of social activism - participating in creating real social change that will impact the lives of our clients and of citizens in our country. Contributing to policy and to helping establish laws and protections for citizens is an important issue. And to see a large number of my social worker companions seeming to sit on the side lines is discouraging. 

Social work is more than being a clinician or a case manager. It is more than navigating the system to help clients. It is more than sitting down for therapy with the "worried well"? 

To me it is about CHANGING the system, for the NASW Code of Ethics tells me so.

Portland Maine Racial Justice March

Please visit Benn Marine's website to view photos from December 7th's march

Portland Maine Racial Justice March

This past Sunday I was able to finally attend an event to march in solidarity with my friends and strangers to demand justice for the lives of black men that have been lost to militarized police officers. 

The experience was humbling, but empowering, heart warming, but sad. Most importantly it made me feel hopeful. 

Please take the time to look at the photos and consider joining Portland Racial Justice Congress on facebook for more info about events and ways to support this important fight.

Butt of a Racist Joke

            Recently, a provocative magazine cover photo of Kim Kardashian was published and it sparked a conversation about the exploitation of the African-American woman's body. In this photo, Kardashian is opening a bottle of champagne and it pops and pours into a champagne glass that is balancing on her backside. This photo taken by photographer Jean-Paul Goude, instead of being an original piece of art, is actually a re-creation of the photographers most well-known pieces of art, “Champagne Incident”, featured in his 1982 art book called Jungle Fever. 

Upon seeing this image of Kim Kardashian I immediately reflected to the novel Jungle Fever which in turn caused me to reflect upon previous images I have seen of Saartjie "Sarah" Baartman, a black South African woman that was brought to England in the early 1800s and displayed in freak shows for her large buttocks and elongated genitalia. I had written a paper on her in a Women and Gender Studies class and remember being quite shocked by the Baartman's story and experience. Baartman's body was even on display after her death when her body was dissected and parts of her body were displayed in a museum until the 1970s, she did not receive a proper burial until many years later when she was returned to South Africa. 

Now I'm sure you're wondering what does Kim Kardashian have to do with Saartjie Baartman and why should we care? The answer is simple. the objectification of women's bodies, particularly black women's bodies, has become so pervasive in our culture that we cannot see it for what it is: racism and fetishism. Saartjie Baartman, and the awfully offensive caricatures of her from the time period before her death, is a reminder of the centuries of racism, oppression and misogyny that women and people of color experience. 

Photographer Jean-Paul Goude is known for his fascination with African-American women. Photographing women and then cutting apart their features to create the ideal woman, he is quoted as having said, "I've always admired black women's backsides, the ones who look like race horses. Toukie's [my girlfriend’s] backside was voluptuous enough, but nowhere near a race horses ass, so I gave her one. There she was, my dream come true, in living color." In some of his previous work we can see his fetishism of black women when we look at his photographs featuring one woman, his girlfriend at the time, trapped inside a cage with raw meat as if she were an animal. 

Black women are cut and slashed into pieces to create Goude’s version of the perfect woman and the complete objectification of black women’s bodies is unacceptable. 

Not only are their bodies objectified and are they portrayed as less than human in advertising campaigns, but their bodies are hyper sexualized leading to the loss of any other form of identity. Not only does it lead to the loss of an identity, but it leads to it being appropriated by another race.

“Generation Ass” as Bill Maher likes to call it, is the newest generation in the white community within the last 20 years that seems to be obsessed with women and large backsides as a form of feminine sex appeal. This recent fascination with large asses is an interesting phenomenon as 1) homosapiens have had asses since the beginning of time and 2) African American women, who statistically speaking have larger backsides, aren’t the ones that are currently representing this new big booty craze. 

Black women are not the ones representing their own bodies anymore. Instead women of different races, predominately white, are now making having a large ass fashionable because apparently having a large ass only looks good if it is on a white woman’s body. Recent artists such as Jennifer Lopez and Iggy Azalea sing a song called “Booty”, with lyrics like

“I'm queen big booty Iggy, now find me a bone to sit on

Girls with the cheeks, put 'em hands in the air

Then pop that, pop that, let 'em know that you there”

Accepting the photograph at face value, it is clear to see the parallels between Kardashians photo shoot and the photo taken over 35 years ago by Jean-Paul Goude. If we accept them at face value then we cannot deny the racism and objectification in them and how our culture allows people to be exploited.

Working with Stakeholders

Frannie Peabody, founder of FPC

While reading The chapter about the role of human service nonprofits and promoting community building, I was thinking mostly about the organization where I am currently doing my internship: Frannie Peabody center. 

Currently the organization has approximately 400 clients and the organization specializes in case management for individuals that are living with HIV or AIDS in the state of Maine. Being an NHSO does mean that Frannie Peabody center has stakeholders as well as influential members in the community. I must say that I was a little upset at the accusation that NHSOs care more about pleasing their stakeholders than they do about their clients (p 685). I know that they have more obligations towards their stakeholders, however I disagree that they care more about them than they do their clients. 

At Franny Peabody center there is an agency director who does a lot of the legislative work and advocacy for the HIV and AIDS community. She is like the "bulldog" of the agency and she goes after what our clients need so they can get it. The board members discuss policies and fiduciary responsibilities and they do range from a variety of stakeholders such as other organizations in Portland that are affected by the work that Frannie Peabody Center does. 

The Service users and their supporters are the clients that access the services that are offered. Without our services, these people would have difficulty finding healthcare, housing, food security, access to transportation, access to proper medical care, access to mental health services and employment services, access to a number of different services due to the fact that many of our clients are below the federal poverty level. A number of our clients are also refugees or Asylees that come here seeking safety. Without Franny Peabody center these clients would be forced to navigate the system on their own which is incredibly difficult. I am a college educated woman and the excessive amount of paperwork required for each application for every single service is overwhelming and incredibly intimidating. With the case managers at Frannie Peabody center, clients are better able to have access to the resources they need.

The direct service staff are the case managers that work with clients day to day. We are a referral service and we assist clients in finding the different resources that they can use to help improve their lives. We have three or four different program managers that are charged with management responsibilities in support of direct services. These people help with financing the organization, case management supervision, director of operations, individuals that do grant writing etc. Without these individuals, the organization would have an incredibly difficult time doing day to day business. Due to confidentiality concerns there are not many volunteers at the agency. If they are volunteers they are usually the clients that are very open about their positive status and do a lot of fund-raising in the form of creating various events throughout southern Maine.

As far as the secondary stakeholders in the organization we do have individual donors that do contribute a great deal to the agency. There are a number of government contractors and foundation representatives. One of the more difficult aspects of obtaining money at Frannie Peabody center is that many foundations or organizations that do donate money have specific requirements for how the money is spent. For example, some organizations only want their funds to be used for MSM or men that have sex with men. Other funders may only want their money to go towards the elderly. These are just some examples. Many foundations have strict restrictions set upon the money that they wish to donate and this makes it very difficult for our agency because money is needed to run every aspect of the organization. Providing referral services to clients is only one part of the business. 

We also help with prevention and if restrictions are set on where the money goes it could mean that an entire part of the organization could be severely underfunded. For example a grant recently ran out that helps us provide a space for the prevention center in Portland. Without further grant money the prevention Center will close and prevention is one of the mission statements and goals of Franny Peabody center. Without the center we will only be fulfilling a certain part of our mission. 

It is true that organizations do you have obligations and responsibilities to the stakeholders that help keep their organization afloat, however I do not believe that this means we care more about stakeholders than we do about clients. In life there needs to be compromises and sometimes that compromise may be having to deal with other organizations, foundations, large pharmaceutical companies, the government, etc. It may appear to make our work more difficult. However if we look back to the idea of "social labs" we'll see that we do need various stakeholders in order to make effective change. If Frannie Peabody only had case managers then we would get nothing done for our clients and we would not be helping them. In order to assist them to the best of our ability we need to be able to work with stakeholders in order to get the resources we need. It's a tricky situation but in order to function and have a successful NHSO it is extremely necessary 

Consumers vs. Citizens

I am currently out of Maine and am traveling for family reasons, however I had down time and wanted to contribute a bit to the discussion about the recent chapters.

After finishing chapters 24 and 25 about "comprehensive community building at a crossroads and civil society", I take away the lesson that society, culture, and communities are not in a vacuum. There are always events that bring context to a community such as economic, political, and social trends that affect the environment that our work as social workers will be completed in. 

The suggestions in the chapter by author Tracy Soska and Robert Feikema are: integrating community development and human service strategies, forging partnerships through collaboration, building on community strengths, starting from local conditions and recognizing that community building is not cookie-cutter approach and that our efforts must be fluid and willing to adapt to whatever community were working in.

I also understand that it's important that the community has the most say in any new programs and policies that will shape and affect their community the most. It is also crucial to understand racial inequality in a community and have a civic dialogue about the way race affects the distribution of resources and opportunities in the community. Having these difficult conversations allows us to value cultural strengths and traditions between varying groups of people and also allows us to support families which encourages them to help themselves. 

Because society isn't in a vacuum and it is impacted by economic, political, and social trends it is important to consider how society has changed over the last few decades. Community life has changed significantly even within the last 10 years and we have gone from being citizens to being primarily consumers  in this commoditized society. In order to obtain all of the goods and material items that we seek to have in order to feel fulfilled leaves Americans being overworked, and having extreme amounts of debt. It also leaves great economic inequalities. Our communities have gotten smaller because of how we choose to focus our time consuming and the way that we use our time through the material goods we have such as video games or computers.

When you think about it, consumerism is an excellent form of social control. The quote in the book from Thomas Homer – Dixon says that "consumerism helps anesthetize us against the dread produced by empty lives… We substitute the trends the transitory pleasures provided by newly bought things." Because we have lost our sense of community we seek to find it in other ways leaving us almost "community illiterate". Our isolation leaves us weak and easily manipulated by higher powers and the shift that has come in this change from citizen to consumer has led to an increase in mental health problems, addictions, child-abuse, hunger, obesity, incarceration, homelessness, poverty,  and equality. 

Our isolation as consumers rather then citizens means that we will continue to support the current system as long as we believe it to be beneficial to us and our best interests. In, chapter 25 author Margaret Brodkin makes a point to mention that even child advocates come across opponents. Now one would think that "why would anyone oppose a better environment for children?" The truth is is that there are many people that could oppose it. Brodkin states that it is "A mistake to think that everybody loves kids and will ultimately prioritize their needs. Opposition is inevitable when trying to change the system." 

To me, that quotes, ties into being consumers rather than citizens because as consumers we are looking for the best deal… As citizens may be looking for the greater good for everyone. "The weak ties of social media do not furnish the strong fiber required to weave a community of memory and commitment where people are fully present to one another and engaged in a consensual common enterprise." 

I'm not quite sure how we can make the cultural shift from being consumers to being citizens again. I believe that social workers are often quick to jump to "education, education, education!" However, education can only do so much. People will not change if they do not wish too or do not the incentive to change.  Perhaps having more community-based organizations that focus on "citizzen literacy" would lead to a more open community.

Charity vs. Justice

While reading through Part III "Issues, Areas, and Fields of Community Practice", I stumbled across a small paragraph that discusses the difference between charity and justice.

Charity 

"suggests that one group of people has skills and resources while another group has needs. In the context of charity ... people who need resources are expected to articulate why they need them and to be grateful when they get them." (St. Onge, 2013). 

Justice

"Says that the system is broken" (St. Onge, 2013).

If something is broken, you fix it and you demand that it needs to be changed. David Wagner (from USM!) argues in his book What's Love Got to Do With it?, that United States displays a level of hubris when it comes to considering itself one of the most generous countries in the world. 

Despite being so “charitable”, the United States actually provides its citizens with some of the smallest public benefits in the industrialized world, has a large poverty rate for a Western country and has some of the biggest inequality gaps, and one of the largest prison populations in the world (Wagner, 2001).

 Philanthropy, charity and even nonprofit organizations, Wagner argues, contribute to a growing political apathy in our culture, continued social injustice for basic human needs, and only seeks to support America’s capitalistic society. Charity becomes more about presenting a good public image than about caring for people’s basic needs. 

Citizens focused on charity work, come to conclude that social problems can be solved not through public officials implementing social policies that benefit the society at large, but by simply donating food to a pantry or soup kitchen or donating money. This encourages people to ignore social policies by thinking that they have already made their donation or done their charity, so why care about dirty politics? This leaves social services to be ignored and in the last 40 years to be severely cut and reduced (Wagner, 2001). 

People choose to provide charity over fighting for justice. 

Reading about Appalachian poverty, poverty on reservations, and poverty found in the immigrant population all remind me that the system is broken. Carlton-Laney, Burwell, and White, mention that as social workers working with these marginalized populations in rural communities we will have to focus on the fact that what we have learned in other "traditional" community practices may not work in rural communities. Many in rural communities hold the tradition of self efficacy and "horizontal giving" - the giving and giving back between friends or family members that live in a community, among individuals that know and trust each other (Carlton-Laney et. al, 2013).


The authors suggest using local resources to may access readily available, whether that is through local churches and developing community coaches, or those that can work with citizens in the community to learn together how to effectively bring long lasting change to their community. 

Whether we are working in urban communities or rural populations, we need to decide if we as social workers are providing merely charity or justice. "When people are committed and passionate and willing to work hard for their communities, positive change and growth can result" (Carlton-Laney et al, 2013).

References

St. Onge, P. (2013). Cultural competency: Organizations and diverse populations. In Weil, M., Reisch, M., & Ohmer, M. L. (Eds.). (2013). The handbook of community practice (2nd ed., pp. 425-444). Thousand Oaks, CA: Sage.

Wagner, D. (2000). What's love got to do with it?: a critical look at American charity. New York: New Press.

Cultural Competency - what the hell is it and how can I get me some of THAT?

Patricia St. Onge describes cultural competency as "dynamic; the lens changes as people's experiences expand." (p. 425). How can citizens of the world and members of a community or organization find a way to incorporate culture competency in their practice and lives?

First it is important to understand the meaning of culture, "the behaviors, norms, attitudes, and assumptions that inform a group of people who are joined by common values, myths, beliefs, and worldviews (pg 428)."  We know that from our own personal experience that the environment around us, our daily interaction with others, and the shared knowledge from our surroundings help define who we are and how we live our lives and make decisions.

To be on your way on the long journey of cultural competency, take a look at the following steps...

Step one: Recognize your culture, observe the space around you and accept that this is the space you live in, but it is not a true experience for anyone else but yourself. 

You have a stand point - and so does everyone else. Feminist standpoint theory, used by many a famous feminist theorists (Like Patricia Hill Collins, swoooooon!) states that this theory is better for analyzing intersecting topics and discourses because it includes the voices of the marginalized and oppressed (Collins, 1990). Standpoint theory states that people's knowledge has the ability to shape people's opinions in daily life. 

A stand point, according to theorists is:

• a place from which individuals view the world.
• how people socially construct their world view
• a way of thinking or mental position from which things are viewed
• a way in which we judge the world and others 
• the way individuals choose to judge and view other people experiences and compare them to their own. (Collins, 1990)

Now that you know that the view of the world is subjective and that your experience cannot speak for everyone else, stop and take a minute to recognize your advantageous position. In this world we fight for our resources and we have winners and losers. Looking at history, particularly here in the United States, we need to acknowledge the conquest and destruction of thousands and thousands of indigenous peoples' lives, the implementation of generations of slavery, and the misogyny that held women down for so long and considered them and people of color to be property (St. Onge, p 425).

Do you acknowledge this? Do you agree that this existed and that racism, oppression, misogyny and class warfare exist today? 

Step two: Check yo' privilege at the door!

This kind of systemic inequality exists and without acknowledging it we cannot accept our own privilege. Structural or institutional oppression is the continued pattern of inequality that is now fully embedded in the systems, structures, and institutions that influence all of our lives. 

The color of your skin, your name, your heritage, your gender identity, your sexual orientation, your ablebodiedness or disability, your mental health,  your socioeconomic status, and your financial situation all play a role in privilege. This does not mean you are to blame for systemic oppression. You did not choose the color of your skin, your parents named you, you cannot choose if you were born male or female, you cannot choose your sexual orientation, you cannot choose your mental health or brain chemistry or if you develop a disability, and you cannot choose the family you were born into. BUT...you can choose to acknowledge that these factors do impact you and your position in this world. 

I am a white, middle class, cis gendered woman that has loved both men and women. I am privileged in my ablebodiedness, I struggle with my depression, but my SES and financial privilege allow me to seek out the care I need. My privilege allows me access to resources that others cannot obtain. In order to make change, we must check our privilege at the door by acknowledging that we have it.


Step Three: Think about power and who has it

Power comes in many different forms, but in my opinion the most important power is exactly what Lisa VeneKlasen describes in her book "A New Weave of Power, People and Politics: The Action Guide for Advocacy and Citizen Participation".

 power from within 

"Power from within has to do with a person's sense of self-worth and self-knowledge; it includes an ability to recognize individual differences while respecting others. Power within the capacity to imagine and have hope; it affirms the common human search for dignity and fulfillment."

To me, recognizing your own power and ability to promote change is a step toward becoming culturally competent because you develop self awareness and the ability to appreciate others for their strengths and what they bring to the world. Recognizing your own power, allows you the insight to recognize power dynamics elsewhere. Whether it is positional power, or expert power, obstructive, or structuralized power - all of them are ever present (St. Onge, p 429). 

The ability to look beyond ourselves allows us to see the dynamics and think of how to change them because we can now understand the negative impact that discrimination, oppression, and institutional racism and sexism all have on marginalized communities and ourselves.  

Step four: Include everyone in the conversation

Be inclusive and talk about the issues that are affecting the world around you. Problems of the world won't be solved only by those that hold the privilege and power, they are only part of the puzzle. In order to create real change and further people's understanding of power and culture competency various stake holders need to come together to form solutions. 

Ask the tough questions and be prepared for the answers. 

What kinds of political, social, and economic forces do marginalized communities encounter?

What impact does inequality play on dispersion of resources?

How does oppression affect children and youth?

Are people receiving equal pay for equal work? 

What are the challenges that women of color face?

"Analysis of power and privilege is key to intergroup dialogue" and can contribute to community change.

If you follow these 4 steps, you will be well on your way to the life long journey of developing cultural competency. Cultural competency is not a final destination, it is the process and the awareness of the journey as you learn more of others and begin to accept differences. No one is ever fully culturally competent, we are all human and all have our individual standpoints (back to step 1). However, remember that just because it is a process that is always changing and always a learning experience does not mean it is not worth the effort to engage in the process or not important to engage yourself and others. Doing so will help you become a more aware citizen of the world that can advocate for change.

References

Collins, P.H. (1990). Black Feminist Thought: Knowledge,Consciousness, and the Politics of Empowerment.

St. Onge, P. (2013). Cultural competency: Organizations and diverse populations. In Weil, M., Reisch, M., & Ohmer, M. L. (Eds.). (2013). The handbook of community practice (2nd ed., pp. 425-444). Thousand Oaks, CA: Sage.

VeneKlasen, L., (with Miller, V.). (2007). A new weaver of power, people, and politics: The action guide for advocacy and citizen participation. Warwickshire, UK: Practical Action.