Browse
Much of the content in this chapter will be entirely new to readers. The main interest is Afrocentric theory and it explores the controversial contributions of Marimba Ali and Molefi Asante. Both authors confront core aspects of Western European theorisation as it is applied within Black communities. Here, readers will also learn about how figures such as Ali and Asante have been used by Black social work educators. In a compelling section toward the end of the chapter, the authors use the work of the philosopher Paul Hountondji to critique the Afrocentrists.
In this chapter it is argued that it is important to acknowledge that what we might term ‘Afro-Hibernian lifeworlds’ are pluralistic and social work services must begin to engage with those inhabiting and creating such worlds in a much more nuanced and informed way. In short, there is a need to evolve more intellectually curious, rigorous, pluralistic forms of social work inquiry and practice. Hence, those committed to promoting more progressive and benign forms of social work education must aspire to reform their dominant paradigms and ways of working.
Along with Chapter 4, this is the book’s most fascinating, and perhaps challenging, chapter. The authors explain, synthesise and distil a complex body of theory. Their discussion explores figures located in the western European canon (Gramsci, Foucault and Bourdieu). They then move on to engage with the critique launched from the Global South by Boaventura de Sousa Santos. The chapter concludes by explaining the core elements of critical race theory and critical whiteness theory.
This chapter concisely identifies the book’s core concerns and places them in the context of issues relating to, for example, the Black Lives Matter movement and COVID-19. The main argument is that social work practice and education needs to do more to address meaningfully issues relating to the Black African diaspora. The authors’ attention is specifically on the Republic of Ireland, but the book has global resonance for social work and those intent on developing social justice-orientated approaches. ‘Reflection and talk boxes’ are used at the end of each chapter to promote reflection, discussion and activism.
The chapter engages with keywords, concepts and terminology related to concepts discussed in the book, such as race, racism, cultural competence, diversity, multiculturalism and disapora, that may be insufficiently interrogated in social work and kindred fields. In this sense, the chapter provides a vital and accessible resource for readers seeking to engage with often complex themes. Here, the authors also put in place a solid conceptual foundation for the rest of the book.
The chief focus of the chapter is on the Republic of Ireland, where both authors live and work. It is argued that the neoliberalism continues to characterise how society operates. Moreover, the imperatives of neoliberalism structure and constrain intents to promote social justice with Black African and other minority ethnic communities. The particular focus is on social work with children and families. Additionally, the situation of Black African social work students is explored.
Social work education and interventions with Black African families are frequently impaired because of structural discrimination, racism and the structuring priorities of neoliberalism.
Rooted in rich and fascinating empirical work with practitioners and educators, this urgent, scholarly and accessible book emphasises that ‘Black Lives Matter’. Intent on nurturing more progressive and pluralistic practices in pedagogy and practice, the book is a timely and significant contribution seeking to re-make social work approaches to issues of ‘race’, racism and social justice.
In this chapter the authors dwell on social work in Ireland in the context of the activities of the Black Lives Matter movement and the launch of the Irish Association of Social Workers’ ‘Anti-Racism Strategy’ in February 2021. The chapter is empirically grounded and the authors illuminate some of the views of social work practitioners and educators. More specifically, the focus is on their perceptions in relation to four main themes: social work education and theoretical perspectives; praxis; organisational structures within the capitalist racial state; neoliberalism.
Around 10 and 15 million Roma live in Europe, where cultural diversity is among the European Union’s officially declared values. However, the Roma are not recognised as representatives of this idea, but have become the European “Other”, perceived as a threat to the dominant society both with their nomadism and their settlement. Roma “otherness” was, and still is, seen in explicit forms of racism in the past (geographical persecution, assimilation strategies, genocide, sterilization) and more implicit forms in the present (nimbisms, ignorance, special school placement). The article looks at these aspects of Roma oppression but also points to examples of good practice from the perspective of both a ‘community social work model’ and a ‘cultural advocacy’ perspective and suggests these are the most successful social work perspectives working with marginalised Gypsy communities.
There is a notable growth of racism across Europe including expressions of antisemitism. Social work literature has a strong basis in anti-racist theory and practice; however it largely excludes the issue of antisemitism. This chapter explores why this might be the case and develops an historical and theoretical understanding of antisemitism to address this gap in social work theory. It argues for a distinction to be made between ‘old’ antisemitism which is based on hatred towards Jews and ‘new’ antisemitism which conflates anti-Zionism or criticism of Israel with being antisemitic. Lessons for social work are drawn out which focus on the inclusion of Jewish experience and identity as part of a broader approach to diversity and multiculturalism alongside a recognition of the politics of antisemitism and how to fight it.
