The Importance Of Having A Value Base Social Work Essay Example

The Importance Of Having A Value Base Social Work Essay Example The Importance Of Having A Value Base Social Work Paper The Importance Of Having A Value Base Social Work Paper Social work involves working with some of the most deprived and vulnerable people in society. It is working with persons, groups and communities, seting into pattern Social Work Values that aid people to get the better of possible subjugation they face. The actions of Social Workers are to advance societal alteration, aid work out jobs and empower and liberate people to assist heighten their well being. ( British Association of Social Workers, 2002 ) It needs to be understood that Social Workers must be argus-eyed against the possibility of development or subjugation of Service users through unethical Practices. ( Thompson, 2005: Pg 108 ) All Professional businesss are guided by ethical codifications and underpinned by Values ( Bishman, 2004 ) and from the really beginning of Social Work, the profession has been seen as steadfastly rooted in values ( Reamer, 2001 ) ( Cited by Bishman, 2004 ) Every individual has a set of beliefs which influence actions, values relate to what we think others should make and what we ought to make, they are personal to us. ( Parrot, 2010:13 ) Although society may been seen as holding shared values we are all brought up with different personal values bases, this is an of import point to see when working with others, because our values can act upon the manner we behave. It would hence be seen as foolish to undervalue the significance of values within the Social Work Profession. ( Thompson, 2005: 109 ) Our Personal Valuess can alter over clip, and our behavior can change as a consequence of the state of affairs we are in. From a immature age one of the most of import values instilled in me by my parents was to hold regard for others, this should be carried throughout life as we should handle others the manner in which we would anticipate to be treated. The importance of holding a value base for Social Work is to steer Social Workers and protect the involvement of Services Users. ( Parrot, 2010:17 ) As a rehearsing Social Worker it is of import to recognize personal values and to be able to understand, state of affairss will show themselves were personal and professional values can conflict. It was merely when we had the talkers in that I began to oppugn my ain values. NISCC outlines a codification of Practice for Social Workers to adhere to, from listening to the talkers in category one issue that was highlighted was that of partnership. Partnership is now a really apparent portion of mundane linguistic communication of people involved in the procedure of supplying attention. ( Tait and Genders 2002 ) However it is non ever set into pattern. Mr Y referred to being kept in the dark about his unwellness, he was finally given a diagnosing, but it was neer explained to him what the significance of this diagnosing was or how it would impact his life. Social Workers have to exert professional discretion, due to the nature of their work ; opinions have to be made which involve values and effects that make the worker accountable for their actions. ( Thompson 2009 ) Partnership working is really of import for people with a disablement, I was able to recognize a struggle with my personal values when one of the Mr X spoke about a visit to the GP, where the GP was inquiring the carer how the Service User was experiencing instead that inquiring them, from listening to this I was able to recognize that this is something that I have done in the yesteryear and possible infantilises the person with remarks such as mentioning to them as we dote or wee pet and I neer thought that there was anything incorrect with utilizing these statements, nevertheless from the experience gained I can recognize that my personal values and the professional values are in struggle at this point. It is a manner of suppressing this person, and failure to advance their rights as an individual. When sing this in concurrence with the NISCC Code Of Practice, it was clear that there was a conflicting of values. NISCC states that as a Social Care worker we must protect the rights and promote the involvements of service users and carers as the Disabled Movement states Nothing about us, without us. We need to see the Service User position, one of the talkers stated effective partnership working should include the professionals and the Service user. Partnership is a cardinal value in the professional value base underpinning Community Care. Braye and Preston-Shoot 200343 ) Partnership should be promoted in several ways such as maintaining an unfastened duologue between professionals and Service Users, puting purposes, being honest about the differences of sentiment and how the power differences can impact them and supplying the Service User with information that helps to advance their apprehension. ( Braye and Preston-Shoot 2003 ) In the instance if the talker who was non given a diagnosing for a long clip and was merely put out of the adviser s office this cardinal countries did non use. Another issue that was striking was that of independency, ab initio my personal position was non of person with a disablement being independent, my personal experience in the yesteryear had led me to believe that people with a disablement required a batch of aid and were dependant on a carer to supply that aid, I did nt see them as being in employment. Some of these values were rather hibernating until I began working in the Social Care Field. The Speakers that we had in from Willow bank explained that they all have occupations and purpose to be every bit independent as possible. This highlighted the struggle between my personal and professional values which I need to be cognizant of. The NISCC codification of pattern provinces a Social Worker should advance the independency of Service Users, this is one struggle that I can admit with my personal values, I need to look at the bigger image an position the service users as single people with alone traits and involvements it is of impor t that they are non labelled due to their disablement, It is viewed that it is society which disables physically impaired people, disablement is something imposed on top of damages by the manner we are unnecessarily isolated and excluded from full engagement in society. ( Oliver 1996 ) My Personal position was that I believe that we should take to make things for people with disablements, I have frequently found myself transporting out undertakings for them that I know they are able to execute themselves, when the talker from 6th sense spoke about how she had been spoon fed and pushed around the resort area as a kid had gave her a sense of erudite weakness, it made me admit my ain actions. Again this is another country where my personal values conflict with the professional values. Respect for individuals in an highly of import values, although I believe I was brought up to demo regard for others by making dependence in a manner is disrespectful to the person. The publicity of independency is of import, it is important to see those with a disablement as single people. The NISCC codification of pattern high spots As a societal attention worker, you must esteem the rights of service users while seeking to guarantee that their behavior does non harm themselves or other people. Keeping in line with the NISCC Code of Practice I need to actively dispute my ain biass in order to guarantee that I am advancing anti-oppressive pattern. Bing able to understand the value conflicts in pattern can turn out to be really good. It can assist us admit the differences in the power construction, which can suppress the service user. Social Workers aim to authorise the Service User, to assist them assist themselves. It is of import that Professional values are ever at the head to advance anti-oppressive pattern. Social Work Practice is underpinned by Torahs, policies and processs. It is of import to ever be cognizant of the Service Users perspectives, this will assist guarantee more effectual and efficient pattern. Both our personal and professional values need to be acknowledged for effectual and efficient pattern. It is of small usage if Social Workers have a professional value base which does nt inform or act upon their pattern, Social Work moralss can be understood as Values put into actions. ( Banks, 2006 )

Biography of Antonio de Montesinos, Dominican Friar

Biography of Antonio de Montesinos, Dominican Friar Antonio de Montesinos (?–1545) was a Dominican friar, attached to the Spanish conquest of the Americas and one of the earliest of the Dominican arrivals in the New World. He is best remembered for a sermon delivered on December 4, 1511, in which he delivered a blistering attack on the colonists who had enslaved the people of the Caribbean. For his efforts, he was run out of Hispaniola, but he and his fellow Dominicans were eventually able to convince the King of the moral correctness of their point of view, thus paving the way for later laws which protected native rights in Spanish lands. Fast Facts: Known For: Inciting the Spanish in Haiti to give up enslaving the native peopleBorn: unknownParents: unknownDied: ca 1545, West IndiesEducation: University of SalamancaPublished Works: Informatio juridica in Indorum defensionemNotable Quote: Are these not men? Have they not rational souls? Are you not bound to love them as you love yourself? Early Life Very little is known about Antonio de Montesinos before his famous sermon. He likely studied at the University of Salamanca before electing to join the Dominican order. In August 1510, he was one of the first six Dominican friars to arrive in the New World, landing on the island of Hispaniola, today politically divided between Haiti and the Dominican Republic. More clergy would follow the following year, and by 1511, there were about 20 Dominican friars in Santo Domingo. These particular Dominicans were from a reformist sect, and they were appalled at what they saw. By the time the Dominicans arrived on the Island of Hispaniola, the native population had been decimated and was in serious decline. All of the native leaders had been killed, and the remaining indigenous people were given away as slaves to colonists. A nobleman arriving with his wife could expect to be given 80 native slaves: a soldier could expect 60. Governor Diego Columbus (son of Christopher) authorized slaving raids on neighboring islands, and African slaves had been brought in to work the mines. The slaves, living in misery and struggling with new diseases, languages, and culture, died by the score. The colonists, oddly, seemed almost oblivious to this ghastly scene. The Sermon On December 4, 1511, Montesinos announced that the topic of his sermon would be based on Matthew 3,3: â€Å"I am a voice crying in the wilderness.† To a packed house, Montesinos ranted about the horrors he had seen. â€Å"Tell me, by what right or by what interpretation of justice do you keep these Indians in such a cruel and horrible servitude? By what authority have you waged such detestable wars against people who were once living so quietly and peacefully in their own land?† Montesinos continued, implying that the souls of any and all who owned slaves on Hispaniola were damned. The colonists were stunned and outraged. Governor Columbus, responding to the petitions of the colonists, asked the Dominicans to punish Montesinos and retract all that he had said. The Dominicans refused and took things even further, informing Columbus that Montesinos spoke for all of them. The next week, Montesinos spoke again, and many settlers turned out, expecting him to apologize. Instead, he re-stated what he had before, and further informed the colonists that he and his fellow Dominicans would no longer hear confessions of slave-holding colonists, any more than they would those of highway robbers. The Hispaniola Dominicans were (gently) rebuked by the head of their order in Spain, but continued to hold fast to their principles. Finally, King Fernando had to settle the matter. Montesinos traveled to Spain with Franciscan friar Alonso de Espinal, who represented the pro-slavery point of view. Fernando allowed Montesinos to speak freely and was aghast at what he heard. He summoned a group of theologians and legal experts to consider the matter, and they met several times in 1512. The end results of these meetings were the 1512 Laws of Burgos, which guaranteed certain basic rights to New World natives living in Spanish lands. Montesinos defense of the Caribbean people was published in 1516 as Informatio juridica in Indorum defensionem. The Chiribichi Incident In 1513, the Dominicans persuaded King Fernando to allow them to go to the mainland to peacefully convert the natives there. Montesinos was supposed to lead the mission, but he became ill and the task fell to Francisco de Cà ³rdoba and a lay brother, Juan Garcà ©s. The Dominicans set up in the Chiribichi Valley in present-day Venezuela where they were well-received by local chieftain â€Å"Alonso† who had been baptized years before. According to the royal grant, slavers and settlers were to give the Dominicans a wide berth. A few months later, however, Gà ³mez de Ribera, a mid-level but well-connected colonial bureaucrat, went looking for slaves and plunder. He visited the settlement and invited â€Å"Alonso,† his wife and several more members of the tribe on board his ship. When the natives were on board, Ribera’s men raised anchor and set sail for Hispaniola, leaving the two bewildered missionaries behind with the enraged natives. Alonso and the others were split up and enslaved once Ribera returned to Santo Domingo. The two missionaries sent word that they were now hostages and would be killed if Alonso and the others were not returned. Montesinos led a frantic effort to track down and return Alonso and the others, but failed: after four months, the two missionaries were killed. Ribera, meanwhile, was protected by a relative, who happened to be an important judge. There was an inquest in regard to the incident and colonial officials reached the extremely bizarre conclusion that since the missionaries had been executed, the leaders of the tribe- i.e. Alonso and the others- were obviously hostiles and could therefore continue to be enslaved. In addition, it was said that the Dominicans were themselves at fault for being in such unsavory company in the first place. Exploits on the Mainland There is evidence to suggest that Montesinos accompanied the expedition of Lucas Vzquez de Ayllà ³n, which set out with some 600 colonists from Santo Domingo in 1526. They founded a settlement in present-day South Carolina named San Miguel de Guadalupe. The settlement lasted only three months, as many became ill and died and local natives repeatedly attacked them. When Vzquez died, the remaining colonists returned to Santo Domingo. In 1528, Montesinos went to Venezuela with a mission along with other Dominicans, and little more is known of the rest of his life except that, according to a note in the record of St. Stephen at Salamanca, he died in the West Indies as a martyr sometime around 1545. Legacy Although Montesinos led a long life in which he continually struggled for better conditions for New World natives, he will forever be known mostly for that one blistering sermon delivered in 1511. It was his courage in speaking out what many had been silently thinking that changed the course of indigenous rights in the Spanish territories. While he did not question the right of the Spanish government to expand their empire into the New World, or their means of doing so, he did accuse the colonists of abuse of power. In the short term, it failed to alleviate anything and won him fierce enemies. Ultimately, however, his sermon ignited a fierce debate over native rights, identity, and nature that was still raging one hundred years later. In the audience that day in 1511 was  Bartolomà © de Las Casas, himself a slaveholder at the time. The words of Montesinos were a revelation to him, and by 1514 he had divested himself of all of his slaves, believing that he would not go to heaven if he kept them. Las Casas eventually went on to become the great Defender of the Indians and did more than any man to ensure their fair treatment. Sources Brading, D. A. The First America: The Spanish Monarchy, Creole Patriots and the Liberal State, 1492–1867. Cambridge: Cambridge University Press, 1991.Castro, Daniel. Another Face of Empire: Bartolomà © de Las Casas, Indigenous Rights, and Eccleisastical Imperialism. Durham, North Carolina: Duke University Press, 2007.Hanke, Lewis. The Spanish Struggle for Justice in the Conquest of America. Franklin Classics, 2018 [1949]Thomas, Hugh. Rivers of Gold: The Rise of the Spanish Empire, from Columbus to Magellan. New York: Random House, 2003.Schroeder, Henry Joseph. Antonio Montesino. The Catholic Encyclopedia. Vol. 10. New York: Robert Appleton Company, 1911.