The New Zealand Social Worker Social Work Essay

The unexampled Zealand genial Worker Social Work EssayPao-te-Ata-t (daybreak) was a constitution requested by the Minister of Social offbeat in 1986, that investigated the ways in which they could better support Mori clients and cry the cordial demand of the Mori nation (Hollis, 2005). The report assertd that Mori were not being consulted on any endings regarding education, affable welf are and rightness and that decisions were being make for, rather than by, Mori people (Ministerial Advisory Committee, 1988, p. 18). It was the lineage of a period of convince for the government of New Zealand, which ch anyenged genial subject fielders and Aotearoa New Zealand institutions to examine themselves for institutional, cultural and personal racism (Nash, Munford, ODonoghue, 2005, p. 20).Historically Pao-te-Ata-t was the Mori perspective for the Department of Social eudaimonia and the Children and newborn Persons Act 1974 (Keddell, 2007). The report states throughout colon ial history, inappropriate structures and Pakeha involvement in issues critical for Mori have worked to break down traditional Mori society by weakening its base-the whnau, the hap, the iwi (Ministerial Advisory Committee, 1988, p. 18). It was initiated due to the high amount of Mori children in the care of the state, and because it was felt at the time, that the sociable welfare transcription was not inclusive of whnau (Cram, n.d.). Cram states at the heart of the issue is a profound misunderstanding or ignorance of the place of the child in Mori society and its human relationship with whnau (Families Commission, 2012). The Pao-te-Ata-t report was delivered to the Minister in 1988, made thirteen recommendations which focused upon the need for the department to function in a bicultural manner and to share responsibility and authority for decisions with appropriate Mori people (Waitangi Tribunal , 2012, p. 107). New Zealand had an obligation to the Te Tiriti O Waitangi (Treaty of W aitangi), which protects the rights of Mori (tangata whenua) and put ups formation for tauiwi (all those who have settled in this land after the arrival of Mori) to live in this land (Nash et al., 2005. p. 160-161). With focus on bicultural entrust, the government was obliged(predicate) to make smorgasbords so that Mori could be involved in decisions regarding Mori, resulting in Mori being involved in planning and redevelopment delivery at the tribal and community level (Ministerial Advisory Committee, 1988, p. 18). A review of the Children, Young Persons Act 1974 was necessary.The Children, Young Persons, and Their Families Act 1989 uphold to children and newfangled persons who are in need of care or auspices or who offend against the law (Harris Levine, 1994, p. 75). It was established to regulate how the government responded toward children that had been abused or neglected or who were at risk of being youth offenders (Ministry of Social Development, n.d.). The Act intr oduced principles that changed the way decisions were made about children and unfledged people, enabling family to induce partners in the decision-making process to resolve family issues (Ministry of Social Development, n.d.). New Zealands obligation to the Te Tiriti O Waitangi has led to to a greater extent culturally aware policies and employments.Historically the Children and Young Persons Act 1974 was thought to reinforce institutional racism, and didnt take into account the conclusion of the differing minorities throughout New Zealand (Keddell, 2007). Mori felt their cultural values, that encompass the collective not the individual, were not being considered leading to unhappiness with the governmental institutions. (Keddell, 2007). The Pao-te-Ata-t report had caused a paradigm shift in favorable work thinking (Nash et al., 2005. p. 20) and the New Zealand government had to make changes to recognise this. A change to policies caused a change in practice, therefore, the f ormula of morality became inclusive of Mori culture and the Bicultural cipher of ethical motive was established.The Aotearoa New Zealand standoff of Social Workers Code of moral philosophy was founded on the guidelines enumerated by the International Federation of Social Workers (ANZASW, 2008). Its office is to provide a definition of ethical social work, offer guidance, inspire and promote professionalism, guide social work students, underpin everyday practice and development and incorporate bicultural practice (ANZASW, 2008).Historically the ANZASW Code of Ethics was first-year developed in 1964, where the ANZASW was called NZASW and Code of Ethics was the Interim Code of Ethics (ANZASW, 2008). In 1976 after a conference in Puerto Rico it was fixed to adopt the International Federation of Social Workers code, this transcended the Interim Code of Ethics (ANZASW, 2008). In 1993 a new code of ethics was developed, this was the first ANZASW Code of Ethics and Bicultural Code o f Practice which recognises Te Tiriti O Waitangi to foster frank collaboration between the various(a) realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.).The Pao-te-Ata-t report was the foundation for bicultural practice in social work practice with Mori and wider communities. Ruwhui (as cited in Nash et al., 2005) maintains biculturalism as being the relationship between cultures co-existing alongside one another (p.97). The advent of biculturalism caused government agencies and social proletarians to reflect on the practices they employed and the ones they reproduced from overseas to see if they demonstrated the corresponding cultural principles that New Zealand forthwith practiced (Nash et al., 2005).Social workers are now guided by new principles that recognise family as being an inbuilt part of Mori culture, the Children, Young Persons and Their Families Act 1989 states the principle that the primary af fair in caring for and protecting a child or young person lies with the childs or young persons family, whnau, hap, iwi, and family sort out (New Zealand Legislation, n.d.). The Act has introduced family group conferences where family, extended family and community representatives meet together and discuss the consequences for care and protection cases or when the child has been involved in illegal behaviour so that the court is not necessarily involved (Levine, 2000). This has proved worthwhile and maxwell and Morris (2006) state both the philosophy underpinning this system and the use of family group conferences symbolise a restorative justice approach that has now been adopted in many other countries (p. 239).The ANZASW Code of Ethics and Bicultural Code of Ethics has squeeze the development of social work practice in Mori and wider social work communities by incorporating the Te Tiriti O Waitangi and its fealty to creating a to a greater extent anti-racist practice (ANZASW, 2008). Social workers now are responsible for the promotion of change in mono-cultural agencies and organisations therefore assisting in the protection of the integrity of Tangata Whenua (ANZASW, 2008, p. 7). Webster and Bosmann-Watene (as cited in Nash, et al., 2005) state the challenge for practitioners is to provide appropriate interventions that meet the cultural and clinical needs of Mori (p. 20). The ANZASW uses bicultural practice to foster equitable collaboration between the diverse realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.).According to bow-wow (as cited in Sheafor and Horejsi, 2008) social justice is an ideal condition in which all members of a society has the same basic rights, protection, opportunities and social benefits (p.22). In straddle for the fair and equal treatment of Mori in New Zealand the Pao-te-Ata-t report recommended that the Department of Social Welfare improve its reproductio n methods of practitioners in the social work field (Ministerial Advisory Committee, 1988). The Department of Social Welfare needed to identify suitable people to institute training programmes to provide a Mori perspective for training courses more directly related to to the needs of the Mori people wedged social workers commitment to social justice (Ministerial Advisory Committee, 1988).The Children, Young Persons, and Their Families Act 1989 impact social workers commitment to social justice, in how they press for children and their families. As a social worker one needs to be able to challenge governmental policies and structures that are ineffective. The social worker must be aware of not unaccompanied the individual experience to the broader structural issues but how the individual and the social structures relate to one another (OBrien, 2011, p. 71). The Children, Young Persons, and Their Families Act 1989 could be considered an example of social justice as it publicised t he racism that was thought to be in government institutions and practice, which made anti-racism towards the minority cultures part of the objective.The ANZASW Code of Ethics has impacted social workers commitment to social justice in that they now advocate social justice and principles of inclusion and choice for all members of society (ANZASW, 2008, p. 8), particularly minority races and the disadvantaged. Social workers must recognise and value clients, integrating anti-discriminatory practice, the practice in which a social work practitioner strives to reduce, undermine or eliminate discrimination and oppression (Thompson, 2006).In conclusion key principles deal the Pao-te-Ata-t report, the Children, Young Persons and Their Families Act 1989, and the ANZASW Code of Ethics have introduced biculturalism by honouring the Treaty of Waitangi. The Pao-te-Ata-t report has brought about the inclusiveness of Mori with regard to decision making in policies that involve them. Similarly, The Children, Young Persons, and Their Families Act 1989 have include whnau, hap and iwi in decision making while the ANZASW Code of Ethics focuses on anti-discriminatory practice to provide fair bicultural service to clients of all cultures. This has impacted social work in New Zealand by creating a more accepting culturally aware practice. Social workers now consider Mori as a collective rather than as individuals and through training and commitment can provide a more encompassing and holistic service.