Personal Statement

Intersectional Influences

To gain a holistic understanding of where I fit within the realm of social work practice, I feel it is relevant to explore my intersectional attributes and how they have shaped my practice perspectives.  I am a male cisgender (he/him/his) person of Ukrainian-Irish heritage with non-visible disability (traumatic brain injury).  I am an avid follower of politics, influenced by critical theory and Marxist-feminist perspectives for policy and social justice.  I have a keen interest in Mahayana Buddhist philosophy and am interested in the application of Buddhist Psychology practices in social work (see Austin, 1998).  I am interested in the role nature can have in wellbeing, and have used multiple art mediums through my recovery and reintegration journey. One of the tools for reintegration was music. I have once again started recording music as a part of self-care and enhancing brain health, which can be found here.

Academic Influences

 

I have multiple interests of study. Initially beginning studies in the health sciences, I switched my focus of study to the computer sciences.  My earlier educational experiences have provided me with opportunities to look at how different skillsets and bodies of knowledge can intersect with and contribute to social work practice.  I returned to school with a passion for working with marginalized populations and focusing on a broader goal of empowering those labelled with or identifying as having a disability and promoting systems change.  As a result of my interest in addressing social injustice, I am heavily influenced by the writings on critical social work by Colleen Lundy (2011), Robert Mullaly (2007), & Juliana West (Mullaly & West, 2018).

Experiential Influences

During adolescence, many changes took place in my life.  First, I developed a medical condition that had significant impacts on my health.  The diagnosis also had social implications in life.  I feel that this experience made me more aware of how we, as people begin to be treated differently once given a diagnosis.  The experiences with this diagnosis, and the impacts it would have on my life, led to an interest in healthy living and the promotion of wellbeing. It also brought a personal connection to the challenging of assumptions that are made of people once they are given a diagnosis.  The development of health in multiple dimensions, such as the biopsychosocial-spiritual model of care (Birkenmaier, Berg-Weger, & Dewees, 2013, p. 83; Ettun, Schultz, & Bar-Sela, 2014) is something that I began to value.  The second significant life change I experienced was helping the family in a caregiving role for a parent in adolescence after they had a stroke.  Service gaps gave me first-hand experience as to how non-deserving discourses for social and health programming are short-sighted.  These challenges reinforced the importance of community services, and it served as a period in which I was able to develop compassion and empathy for the struggles of those that have endured hardships.

Key Theories and Frameworks for Practice

Strengths-Based Practice

My life and learning journey have led me to the conclusion that Asay and Lambert (as cited in Saleeby, 2013) are correct in the assertion that extrathereaputic factors are some of the most critical contributors to constructive change.  Furthermore, anything can be a strength viewed under the right circumstances (Saleeby, 2013).  These factors can include abilities, assets, resources, person-environment fit, and other support networks that cultivate resiliency. From this perspective, assessments with clients at the micro/mezzo/macro level can include mapping client circumstances to chart or draw out strengths.  Tools such as genograms, cultural genograms, and ecomaps can bring to light the client’s lived experiences and offer an opportunity to highlight one’s strengths in their self-identified times of strength and adversity (Saleeby, 2013; Sheafor & Horejsi, 2015).  The integration of strengths-based practise into my framework of practice allows me to embody respect for the inherent dignity and worth of persons (Canadian Association of Social Workers, 2005) by upholding the inherent dignity of individuals regardless of the perceptions and labels that have been placed on the individual by society.

Client-centred Practice

Drawing from the works of Carl Rodgers, client-centred practice is a multi-dimensional approach that seeks to put the phenomenological reality of the client at the heart of the therapeutic alliance (Rodgers, 1961,1965).  As a practice that seeks to maintain empathy and the working relationship as central components of therapeutic growth, the approach fits well with my practice in social work through adhering to the respect and inherent dignity and worth of persons, as well as service to humanity (Murphy & Dillon, 2015; Canadian Association of Social Workers, 2005).

Anti-oppressive Practice

As outlined by Heinonen & Spearman (2010), anti-oppressive practice considers a practitioner’s reflection of the harmful impacts oppression has on clients.  This form of practice calls the social worker to consider the factors as not within the direct control of the client.  To avoid further oppression, the questions that emerge in the working relationship examine who benefits from the oppression of the client.  This is similar and, in many ways, interconnected with structural social work practice, as a practitioner’s anti-oppressive practice looks at structural roots of oppressive conditions.  In day-to-day practice, the practitioner seeks to create the conditions in which awareness around the existence of oppression and injustice can take place – allowing the client to uncover an understanding of the social contributors and structures that create and perpetuate oppression (Mullaly & West, 2018).  The client’s reflection on the social contributors and structures allows the client to challenge the labels and discourses that oppress them.  This provides an opportunity for the client to become empowered and work towards the change of social structures (Heinonen & Spearman, 2010).  Forming groups can be a part of anti-oppressive practice, incorporating concepts such as the spiral model of community action to develop communities that seek to challenge sources of oppression through social action (Lundy, 2011).  Incorporating anti-oppressive practice into my framework allows me to adhere to the Canadian Association of Social Workers (2005) value of pursuing social justice)

Decolonized Practice

Considering my social location and intersectional attributes, I am weary in speaking of competency to partake in Indigenous social work practice.  While I do not want to appropriate indigenous practice, I feel there is a need to understand the developing literature so that workers can make appropriate referrals or seek to become allies of indigenous practitioners. In an attempt to not appropriate the developing literature, I will only speak to some of the key considerations that I would incorporate in practice.

As many nations throughout the world were colonized by European explorers, a general consideration within decolonized practice is solidarity amongst colonized peoples – highlighting the recognition of inter-connectedness (Coates, Gray, & Yellowbird, 2004). This fits well with my practice values of solidarity and inter-connectedness. Key considerations in my own practice would be looking for ways in which relationship-building between oppressed groups can be enhanced.  This fits well with the literature of interconnectedness within indigenous social work practice (see Hart, Burton, Hart, Rowe, Halonen, & Pompana, 2016).

Other elements amongst the decolonized/anti-colonial perspectives of practice include elevating the stature of indigenous voices, challenging systems of oppression, and challenging the cultural, spiritual, and economic systems imposed upon indigenous populations and culture (Hart, Burton, Rowe, Halonen, & Pompana, 2016; Sinclair, Hart, Bruyere, 2009).  Alongside critical social work perspectives, interventions and systems are explored to uncover the ways they perpetuate oppression and maintain the role social workers have with indigenous persons through traditionally culturally irrelevant interventions and a movement towards culturally relevant practice (Hart, Burton, Hart, Rowe, Halonen, & Pompana, 2016; Sinclair, Hart, Bruyere, 2009).  Seeking to promote the emerging practices of decolonized, anti-colonial, and indigenous social work practices allow for me to live out the value of respect for the inherent dignity and worth of persons through respecting the diversity that inherently comes from the self-determination of individuals (Canadian Association of Social Workers, 2005).  It furthermore is in accordance with the pursuit of social justice by providing an opportunity for individuals to seek decolonized ways of living and relating to the earth, community, spirit, and self.  Lastly, incorporating a decolonized perspective to practice allows me to become more aware of different knowledge systems.  Building capacity in culturally relevant practice is an enactment of competence in professional practice.

Trauma-informed Practice

In recognition of the diversity of traumatic experiences, individuals can be exposed to, having a working knowledge of how to respond to the client’s experience is an essential part of the practice.  This is a critical skill to have in situations where there is chronic exposure to violence/oppression.  As outlined by (Apgar, 2015), there are generally 3 interconnected phases that the practitioner and client work through.

Safety and stabilization are often a precursor to other interventions.  Meeting Maslow’s Hierarchy of Needs is a critical first step for clients.  This includes housing, nourishment, and other essentials.  Another part of this stage is recognizing trauma reenactments that may exist for the client.  This means that the client may be in physically/emotionally dangerous relationships, have an active addiction, partake in self-harm, or display suicide gestures.  Interventions in the safety and stabilization phase include case management for obtaining housing, healthcare, transportation, and other critical supports that meet basic needs.

The second phase, mourning and remembrance, marks the survivor’s discussion of their experiences and integration of those experiences within the greater life context.  This positions the client to be forward-looking.  Addressing what is and is not remembered places a focus on creating healing narratives about the trauma experienced.  Psychoeducation on the impacts of trauma, and addressing the client’s questions on trauma and its effects is an important part of this stage.  Because trauma is related to grief, the client needs to have the opportunity to grieve for what was or never was, and have an opportunity to address what could have been.

The last phase, reconnection and reintegration mark a commitment of moving forward in life and searching for ways to use trauma as an experience for empowerment.  The client may begin to partake in new activities, relationships, and ways of being.  The client is no longer just surviving, but actively moving into a new identity marked by an awareness of their history of trauma.  Strategies for working with clients in this phase include developing and continuing self-care strategies into daily routines and further developing/retaining resilience.  These three phases together allow for me to adhere to the social work value of service to humanity, by putting the needs of the client at the forefront, and using my professional power responsibly to promote access to services and social justice (Canadian Association of Social Workers, 2015).

Narrative Practice

Informed by the writings of Michael White and David Epston, narrative practice incorporates ideas from Michael Foucault and other scholars such as  Barbara Myerhoff (White & Epston, 1990; White, 2007).  Narrative practise provides a collaborative environment in which the client and worker develop an alliance where the discourses that have disempowered a client can be challenged or restructured.  Through the process of externalization, the problem is separated from the individual.  Externalized and often personified, the problem can be analyzed by the client to see how it impacts their life and if the problem gets in the way of the client living the way that fits best with their values.

Unique outcomes are explored with the client to see how discourses and labels that the client holds as part of their identity are not “always” correct.  The unique outcomes can be explored through the landscape of action and landscape of identity to gain a more detailed description of the individual’s identity, and what the developing identity says about the client.  The practitioner wants to move from surface-level concepts of self (internal states of identity) to richer understandings of self that include what drives the client (intentional state understandings).  In the process of re-membering conversations, historical connections with others can be revised to reshape the identity of the client in a way that allows them to be empowered in moving forward in life (White & Epston, 1990; White, 2007).  The incorporation of narrative practice into my framework allows for me to partake in respect for the inherent dignity and worth of a person by challenging the dominant discourses internalized by the client while acting with integrity by being impartial and handing autonomy to the client to re-write their own story (Canadian Association of Social Workers, 2005).

Intersectionality

This is an approach to practice that recognizes the variables that all individuals possess in some form, such as (but not limited to) age, gender, sex, ethnicity, social class, and religion (Albanese, 2018).  Variables that individuals possess have different statures within the dominant power structures, allowing some of the variables to provide some degree of privilege to individuals.  Some variables are not held with high esteem within the power structure, leaving individuals as being more prone to disempowerment or oppression as a result.  Individuals who have multiple variables that are not held in high esteem can experience “multiple jeopardies,” where the combined effects of these variables cause further oppression or disempowerment (as cited in Albanese, 2018). This means that individuals may have different life experiences as a result of the intersectional variables they hold.  This is significantly relevant to social work practice when considering person-in-environment and systems theory, as the support and experiences one has within a community/society are impacted by their intersectional variables.  The acknowledgement of the multitude of variables and their influence on a client’s life allows for me to embody the value of respect for the inherent worth of persons while paving the way for me to become a more effective advocate in the pursuit of social justice (Canadian Association of Social Workers, 2005).

Critical Theory

Critical theory is not a monolithic theory, but rather a series of concepts with similar underpinnings and goals (Durham & Kellner, 2006).  A key concept surrounding critical theory is the structuring of societies and environments that are free from domination, where individuals have equal opportunities to contribute to the systems in place that meet the basic human needs of all (Lewis, Packard, & Lewis, 2012).  This theory fits well with many components of social work values such as the pursuit of social justice, the inherent dignity and worth of persons, and service to humanity through their underlying commonalities in conscious considerations around the use of power (Canadian Association of Social Workers, 2005).

Conflict Theory

Broadly speaking, conflict theory examines the large, macro-level structures of power to show how patterns of inequality produce social stability in some cases and social change in others.  It also highlights the use of power by privileged groups.  This is often a strategy to maintain advantages over subordinate groups who struggle to acquire those privileges (Brym & Lie, 2009).  From a systems perspective, this theory is useful to look at entropy within the system and the structural underpinnings of the system that perpetuate inequality (Mullaly, 2007).  Using this theory in practice in a way that seeks to provide the values of service to humanity and the pursuit of social justice by being conscious of the roots of oppression and mindful of the need to use my skillsets to effectively give clients opportunities to become empowered members of society (Canadian Association of Social Workers, 2005).

Ecological Theory

One of the foundational theories of social work, ecological theory sets the foundation for social workers to explore a client’s goodness-of-fit with their environment.  This theory is essential in looking at relationships the individual has and can enhance the use of information from assessment tools such as ecomaps and genograms (Apgar, 2015).  Looking at environments as having a strong positive or negative influence on the development of an individual also sets the stage for conversations that do not further stigmatize the client – arguably providing a means to separate the person and the presenting problem.  The practice of working with individuals, groups, and communities seeks to uphold the value of service to humanity through recognition of the importance that exists in improving a person-in-environment scenerio, while also lending opportunities to partake in the pursuit of social justice.  Respect for the inherent dignity and worth of persons can be applied through respect for diversity within communities, while still working with clients to achieve their goals in promoting communities that enhance the wellbeing of all members (Canadian Association of Social Workers, 2005).

Attachment Theory

Bowlby’s work on attachment sets the stage for work with families and children by considering how impacts on childhood attachment influence child development (Apgar, 2015).  These early experiences with caregivers aid in our emotional stability, influencing our mental health as adults.  Significant to this theory is the concept of attachment styles being passed down from generation to generation as a result of our childhood experiences influencing our own parenting styles (Brownlee & Norris, 2015).  This provides social workers opportunities to work with clients to build parenting and/or child development capacity through interventions such as psychoeducation.  Utilizing attachment theory as a piece of evidence-based practice allows me to engage clients in a competent way – living out the value of competence in social work practice (Canadian Association of Social Workers, 2005).

Systems Theory

Systems theory takes a perspective that entities (big or small) are a system that requires the inputs of care and energy.  Energy is then used to grow, produce, and sustain life within the system – seeking to achieve and maintain an equilibrium (Parada, Barnoff, Moffatt, & Homan, 2011).  The maintenance of that equilibrium becomes a central focus of using the energy within the system.  This theory fits well with ecological perspectives on human interaction.  Looking at entropy within the system can allow the social worker to work with components of the system to try and achieve equilibrium.  This approach recognizes that when specific individuals within a system are not adequately provided with the care and energy needed to thrive, the system as a whole is negatively impacted.  Systems theory thus recognizes the interconnectedness of people within their respective context (be it family, community, territory/province, country, or planet).  This practice perspective fits well with the values of service to humanity through the promotion of social justice, the pursuit of social justice by seeking to ensure that basic needs and benefits are accessible, and respect for the inherent dignity and worth of persons through respect for human rights, and freedom from violence – be it physical, psychological, or structural (Canadian Association of Social Workers, 2005).

 

References

Albanese, P. (2018). Canadian families today: New perspectives (4th ed.). Don Mills, ON: Oxford University Press

Apgar, D. (2015). Social work ASWB clinical exam guide: A comprehensive study guide for success. New York, NY: Springer Publishing Company

Austin, J.H. (1998) Zen and the brain: Toward an understanding of meditation and consciousness. Cambridge, MA: The MIT Press

Birkenmaier, J., Berg-Weger, M., & Dewees, M. (2013). The practice of generalist social work (3rd ed.). New York, NY: Routledge.

Brownlee, F., & Norris, L. (2015). Promoting attachment with a wiggle, giggle, hug, and tickle. Philadelphia, PA: Jessica Kingsley Publishers

Brym, R., & Lie, J. (2009). Sociology: The points of the compass. Toronto, ON: Nelson Education

Canadian Association of Social Workers. (2005).  Code of ethics.  Retrieved from https://www.casw.acts.ca/sites/default/files/attachements/casw_code_of_ethics_0.pdf

Coates, J. Gray, M., & Yellowbird, M. (2010). Indigenous social work around the world: Towards culturally relevant education and practice. Surrey, England: Ashgate Publishing Limited.

Durham, M.G., & Kellner, D.M. (2006). Media and cultural studies: Keyworks (revised ed.). Malden, MA: Blackwell Publishing

Ettun, R., Schultz, M., & Bar-Sela, G. (2014). Transforming pain into beauty: On art, healing, and care for the spirit. Evidence-Based Complementary and Alternative Medicine, 2014.

Hart, M.A., Burton, A.D., Hart, K., Rowe, G., Halonen, D., & Pompana, Y. (2016). International indigenous voices in social work. Newcastle upon Tyne, UK: Cambridge Scholars Publishing

Heinonen, T., & Spearman, L. (2010). Social work practice: Problem solving and beyond (3rd ed.). Toronto, ON: Nelson Education

Lewis, J.A., Packard, T.R., & Lewis, M.D. (2012). Management of human service programs (5th ed.). Belmont, CA: Cengage Learning

Lundy, C. (2011). Social work, social justice, & human rights: A structural approach to practice (2nd ed.). North York, ON; University of Toronto Press

Mullaly, R. (2007). The new structural social work (3rd ed.). Don Mills, ON: Oxford University Press

Mullaly, R., & West, J. (2018). Challenging oppression and confronting privilege: A critical approach to anti-oppressive and anti-privilege theory and practice (3rd ed.). Don Mills, ON; Oxford University Press

Murphy, B.C., & Dillon, C. (2015). Interviewing in action in a multicultural world (5th ed.). Stamford, CT: Cengage Learning.

Parada, H., Barnoff, L., Moffatt, K., & Homan, M. (2011). Promoting community change: Making it happen in the real world (1st Canadian ed.). Toronto, ON: Nelson Education

Rodgers, C. (1951). Client-centered therapy: It’s current practice, implications, and theory. Boston, MA: Houghton Mifflin Company

Rodgers, C. (1961) On becoming a person: A therapist’s view of psychotherapy. Boston, MA: Houghton Mifflin Company

Saleebey, D. (2013). The strengths perspective in social work practice (6th ed.).  Upper Saddle River, NJ: Pearson Education Incorporated

Sheafor, B.W., Horejsi, C.R. (2015).  Techniques and guidelines for social work practice (10th ed.). Upper Saddle River, NJ: Pearson Education Incorporated

Sinclair, R., Hart, M.A., Bruyere, G. (2009). WÍcihitowin: Aboriginal social work in Canada.Black Point, NS: Fernwood Publishing

White, M. (2007). Maps of narrative practice. New York, NY; W. W. Norton & Company

White, M., & Epston, D. (1990). Narrative Means to Therapeutic Ends. New York, NY: W. W. Norton & Company