The Development And Proposal In Social Work Social Work Essay

The following essay will identify and identify key takepu ideas that are an integral part of public work and the introduction of human relationships with all culturally diverse individuals within the communal work practice. The main emphasis for my article will lay around 6 main takepu that are Ahurutanga - Safe space, Kaitiakitanga - Accountable stewardship, Taukumekume - Positive and negative anxiety, Te Whakakoharangatiratanga - Respectful associations, Mauri ora - Pursuit of well-being and Tino Rangatiratanga - Definite integrity. (Pohatu, 2004:1). These takepu are guidelines that social workers should use to allow an open space that induces and supports a healthy relationship between sociable worker and customer and vice versa. When contextualized, and internalized, they suppose a central place in how people should engage in kaupapa. (Pohatu, 2004:1). This essay will also discuss by domain flipping include Nga Takepu into my public and professional life.

Nga Takepu key points are grounded in the social work professions idea, values, honest prescriptions and an obvious way of living. They are not supported by empirical confirmation nor are they compiled in one single document recognized by the federal government. Yet at Te Wananga o Aotearoa these concepts are taught as if there can be an agreed upon set of practice guidelines that social workers should follow. For the contrary, interpersonal works practice guidelines are basically unwritten, learned life experiences and typically are passed on informally from seasoned personnel to those who find themselves entering the job, or in my case from educator to student. I feel that the takepu ideas I have discovered at Te Wananga o Aotearoa have allowed my conscious brain as it pertains to building and maintaining human relationships with people. Social employees must be consciously aware of how their own beliefs, perceptions, and habits may have an impact on the professional romantic relationships, as these personal qualities will surely have an effect on the capability to be helpful to clients. (Sheafor, Horjsi & Horjsi, 2000).

Te Whakakoharangatiratanga (Respectful human relationships) for me personally occurs atlanta divorce attorneys aspect of our lives whether it is mother - little princess, sibling - sister or learner - teacher. There is always that acknowledgement of esteem for the other person and it is something that I've learned to appreciate throughout my entire life. In the Tongan culture Whaka'apa'apa (admiration) takes on a lot of forms. Displaying respect could be not looking your elders in the eyes, which in the Western culture can be seen as disrespectful. Value for me personally and Te Whakakoharangatiratanga go hand in hand. Respectful romantic relationships cannot thrive without value from all get-togethers involved. All of the positive outcomes that benefited Tongan people before were said to result from the acknowledgement, acceptance and understanding or faka'apa'apa for the roles enjoyed by deities in the people's welfare and livelihood. (Havea, 2005).

Good helping connections derive from a conscious effort on the part of the worker. It's important for the sociable worker to make mindful use of what's effortlessly themselves - to make use of most of themselves and not only their analytical or complex skills - to achieve a purposive romantic relationship with another person. (O'Connor, Wilson and Setterland, 1998). A lot of what I am learning at Te Wananga has been consciously alert to my surroundings, being able to absorb all that I could from not only my kaiako but fellow peer's also. I feel as if I've developed with each one of these Takepu - I've not known them by there Maori words, they are really phrases and values I maintain dearly. For me it was all regarding recognizing these key points and knowing when to use them. My family created a safe space for me at home (ahurutanga), I look after my nephews and nieces when needed (kaitiakitanga), having trust in what I really believe in and having the strength to returning it up (tino rangatiratanga), I take part in respectful interactions with people I meet at Te Wananga o Aotearoa (Te Whakakoharangatiratanga), resolving disagreements within the family and acknowledging good patterns with younger people of my children (tau kumekume), and finally the continuous need to better oneself, love more, give more, understand more and even further my knowledge foundation at Te Wananga o Aotearoa is all in the pursuit of overall mauri-ora (wellbeing).

"Values are worried with what is good and desired whilst ethics offer using what is right and correct".

(Loewenberg & Dolgoff, 1992)

While understanding when these guidelines should be utilized and being able to identify them we can not steer from the fact that there surely is always a deeper meaning to what we learn and what these concepts indicate to us. If we can not control this is we can not control meanings and the theories which rest behind these meanings (Smith, 1995). This quotation reminds us of the value of Maori frameworks. The actual fact that I have already been luckily enough to find out about Nga Takepu direct from Matua Taina Pohatu himself just reaffirms the actual fact that Maori should be instructing all things Maori. His definitions of this is therefore signify more if you ask me than if I had read them in a book at school. Being a great social staff member if you ask me is when you reach a spot where you know the guiding principles, when to utilize them, how to utilize them, and doing so, a great deal that you subconsciously use most of yourself to engage in relationships with people.

The cultural work profession promotes social change, problem fixing in human human relationships and the empowerment and liberation of people to enhance Mauri-ora (well-being). Utilizing theories of human tendencies and communal systems, communal work intervenes at the points where people interact with their environments. Concepts of human privileges and social justice are key to cultural work. Incorporating Nga Takepu Ideas encompasses social personnel obligation to tangata whenua - Customers positively promote the protection under the law of tangata whenua to make use of tangata whenua communal work types of practice and ensure the protection of the integrity of tangata whenua in a way which is culturally appropriate (ANZASW Code of Ethics, 2008). Tino rangatiratanga (total integrity) is not simply an important part of my learning at Te Wananga o Aotearoa but it can be an important part of who I am as an individual, how I keep myself and how I appreciate difference and strive to learn more.

All civilizations have a special way to determine time and space. Focusing on how cultures take action differently boosts our understanding and communication cross-culturally. (Inglis, 2000). It is through knowledge that we are able to gain a knowledge of how people are identified by there culture, or ethnical dissimilarities. Understanding Ahurutanga (safe space) allows sociable workers an environment where they could freely engage in discussion, an environment where all parties involved have the ability to open up and truly maintain a space that is free from prejudice and any outside influences. Ahurutanga (safe space) is the first step social personnel take when first establishing a marriage. Ones ability to build and keep maintaining positive helping connections with clients is important to sociable work practice. (Sheafor, Horejsi & Horejsi, 2000). Knowing when to create Ahurutanga induces a greater thinking on the sociable personnel behalf, and stimulates a healthy romantic relationship.

Creating a safe space to engage in is one of the steps taken up to ensure the basis of the relationship is comfortable and an open up environment is thus created. The well-being of the client(s) should be there throughout. Mauri-ora is really as explained by Matua Taina Pohatu is the quest for well-being (Pohatu, 2001). Mauri-ora for me is knowing and having clarity of the past and of your purpose here on earth. Having the ability to expand from these advantages and flourish as a person all in the quest for an ultimate well-being. Mauri-ora is being fully aware of transformative possibilities, responsibilities, accountabilities, guide practice and respectful interactions. From a cultural workers perspective Mauri-ora would come in the ultimate phases of empowering a client, or gratifying their needs.

In realization interpreting and reshaping take pu to see and guide our practice in each new activity, give time and place for the effective re-engagement with the thinking and voices of earlier generations. The options are immense and boundless when there is the will to respectfully 'participate'. (Pohatu, 2003). The fact of the matter will there be are hundreds if not a large number of principles that people can use to shape how exactly we engage in connections with people from different cultures. Knowing what key points you curently have, and are constantly learning during your life help us to respectfully engage with people. Nga Takepu for me personally are Maori ideas that I can integrate into my studies to help me build relationships tangata whenua. All my life experiences increase who I am as a person and exactly how I treat others. All through school I have engaged with folks from all different ethnicities, I've always gone in with an open head and a determination to understand more about the real character of the person. Take pu for me personally is a vital part of my learning towards learning to be a social worker, using all of them will surely help by domain flipping take part in all interactions now and in the foreseeable future.

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