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Hōkai Rangi: Cultural solutions to material problems.

This guest blog post is by Kendra Cox (Te Ure o Uenukukōpako, Te Whakatōhea, Tūhoe, Ngāti Porou), National Advocacy Co-Coordinator for People Against Prisons Aotearoa and BSW (Hons) student at the University of Auckland.

A fortnight ago, the Department of Corrections proudly released their new Māori strategy, Hōkai Rangi. The strategy was created with the aspiration to reduce the proportion of Māori in prison from the current 52% to 16%, reflecting the make-up of the general population. Corrections aims to do this by focusing on six key domains outlined in the report: partnership between the Crown and Māori; humanising and healing; involvement of whānau; incorporating te ao Māori; supporting whakapapa and relational identity; and participation in society on release. With Hōkai Rangi, Corrections rightly identifies that the current prison system is failing in its supposedly rehabilitative and reintegrative aims. The strategy notes that reimprisonment rates are unacceptably high: 35% of tauiwi people return to prison within two years of release, and this is much higher for Māori at around 50%. However, the plans presented by this strategy, which centre largely around supporting whānau connection and tikanga Māori-based rehabilitation, are totally incapable of achieving the desired outcome.

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Back to the Future (again)

As I get longer in the tooth, I am sometimes accused of repeating myself. Funnily enough this often happens with reference to things that people didn’t much like hearing the first time. For example, the message that social work is complex and contradictory is disquieting when you are looking for some clarity of identity and access to the moral high ground. Nevertheless, social work is often conflicted.

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Time to fess up

A guest post from David Kenkel :

Alongside the story of social work as a force for social good is a more terrible history of social work as a force for controlling populations in service to the interests of political regimes and dominant cultural groups. For instance, the 20th century saw social work actively complicit in the social control function of right-wing and fascist governments. It is perhaps past time for us to be open about these histories if we do not wish to repeat them.

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Social work at the end of the world: Again!

A Guest post by David Kenkel

Trigger warning: this post discusses bleak likelihoods that are painful to consider. The unmentioned backdrop to social work’s future is that the world has passed an ecological crisis point of no return and there is little chance that near-term catastrophe can be averted (see Bendall, 2018). This is a situation that the western world has not yet begun to face. This is a post about hope. Not hope that we can avert the coming environmental predicament, but hope that as communities face inevitable crisis, they will rediscover collective solidarity and wiser ways of living together. Social work can have a key role in this transition back to sanity. 

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Social work, capitalism and social justice: Big and small pictures

When thinking about the past, present and future of social work it is instructive to bear in mind that its theory and practice is politically located (Gray & Webb, 2013). More specifically, social work in the Western context is embedded in the historical evolution of capitalism. Capitalism is a dynamic, often mesmerising, means of production and distribution which is both creative and destructive. There are some major difficulties with it as a model of development. As Karl Marx pointed out, it exploits working people, extracting surplus value from their labour (Hollander, 2008). Why do you think manufacturing has shifted to distant sweat-shops over the last forty years or so?