Operation A: Alerts in investigating the Life-World and enabling the access to the resources (operations 4, life-world 3)

After outlining the basics of the operation of investigating the Life-World and enabling the access to the resources, we need to look what can go wrong – what are the traps and pitfalls we can encounter when performing this operation.

Enabling not restricting the access

While enabling access to resources was a prime task of social work in the abundance of welfare state, the social workers, under the ideology and regime of austerity, tend to be pushed into a role of “custodian of public resources”, a watchdog of public expenditure, their curtailing, if not denying, the access to welfare provision. Social workers have few ways available to withstand such pressures and to adapt to new circumstances without jeopardising the basic definition of their calling.

In this context especially, the mobilisation of the resources dormant in one’s Life-World, must not be seen as saving public money, but as a value in itself. The community response is usually more adequate, use of the community resources increases one’s participation, and mobilisation of community resources can be seen as a  contribution (by usually marginal members) to the common good. Mobilisation of own resources, reclaiming them and recovering the common ground also enhances people’s autonomy from the authority and diminishes the dependence on the public but alienated resources.

Eliciting the desires not “ticking boxes”

This operation is a dialectic whole, combining two highly heterogeneous parts – one very human, actual, the other abstract, mechanical. The art is not only how to fit them without the more robust and powerful colonializing the more fine and subjective actuality, but also not to lose one on the account of the other. It does happen in everyday social work practice that a practitioner would concentrate on the exploring the Life-World while neglecting the access to resources elsewhere. Exploring the Life-World without employing this knowledge in claiming the rights is not only voyeuristic but also not productive, sterile (even if interesting). Basically, this omission not only deprives a person of his or her rights, it perpetuates the control mechanisms of psychological kind. On the other hand, insistence on purely procedural, bureaucratic operation, denies people subjectivity, their actual life, even more it is a means of its colonialization.

Using check-lists and ticking boxes according to the presumed categories is not exploring Life-World, but imposing the extraneous logic (bureaucratic) and alien ideas (what is needed, what are basic needs etc.) onto it, thus killing the meanings inherent to the Life-World, personal and group priorities and hierarchies of desire.

Similarly, the pre-set provision might determine the desires and goals by their existence and strong offer. The “fridge logic”, which makes us wish to eat what is in the fridge, can (and must) be overcome by firmly grounding the desire in the Life-World. And only then look what there is on offer, how does it fit the desire, and if it does not, create a new tailor-made response, also by using external to Life-World funds, if needed.

User perspective

Life-World notion in approaching the issue of the resources, and also of great use in other operation introduces what is often called “user perspective”. The imperative is to see the situation and its change with the eyes of the person who is beneficiary of the action. To actively and purposely adopt the perspective of the other is important because otherwise service or other kind provision will be misplaced, misunderstood by both parties. Looking from the side of the provider is basically different to that from the recipient. Definition of the situation by the care personnel in a residential facility when serving lunch to a bed-ridden resident is to clean the table, serve the meal and clean the dishes off the table. Putting things that the resident needs to reach back on the bed-table, is simply beyond his or her definition – leaving the resident stranded for hours without spectacles, drink, mobile phone or a TV-channel control.

Reflective and reflexive

In social work, there is a need to distinguish between two similar but yet different modes of action – between the acts of “reflection” and “reflexive” responses. In the first, it is about contemplation, thinking about what has been done or what has happened, the latter it is about being responsive to the living situations of the users. Where there is action, there needs to be reflection. Not only do people involved in action have to think about what has happened, about what has been done, but also what has to be redone, amended, repaired. However, this needs not to be an interpretation of deeds and action, but seeing them as a whole, with the context and their inter-relatedness.

There is a need to be reflective (in a mirroring contemplation) but also reflexive (in responsive action). Action points back to immanence of interaction and is not reflected in some kind of transcendental mirror. Social work operates in the everyday, ordinary, and banal. Most of human interaction is not ruled by rule of Law, God or hygienic regulations. It is ruled by the flexible, self-constituting little rules and ways of observing, talking, touching and inviting each other, by the rules that are both cultural and made on the spot regarding the intentions, purposes and inclinations of the people involved.

These rules and their immanent meanings are bound to the context, where events happen. Since we do not have good maps for these ever-moving territories, we almost always have to explore them, involving the people participating in them. By using transcendental shortcuts and axiomatic shorthand we will always risk imprecision and missing the point.

Stories as mapping

In social work, many stories are being told. Although any life-course can be narrated as “sad tale” (Goffman, 1961: 67, 151–162) or a “success story”, depending on how the storyteller links the singular events of his or her life into a narrative whole, in social work practice sad tales tend to dominate. Social work users tend to tell sad tales, not so much because of the massive sad experience as for the reason of legitimatising the intervention on the part of the practitioners and the claim from the users.

However personal such tales can be they rely on the standard narrative patterns present in popular culture. Some the stories, have  been told more than a hundred years ago, with a fixed narrative patterns and literary structure. Such is the “story of a junky”, which was told long ago by Thomas de Quincey (1821) and reiterated by Dostoyevsky’s Gambler, told by the Children of the Zoo Station, to be told again in the office of a social worker anywhere on this earth. It is not about the lack of imagination and plagiarism, if it was only a matter of organising the narration, the way of telling the story.

However, it is also a way of organising actual experience, a script to be followed in the actual life, and it could be claimed that people get caught in their biographies (Grebenc 2001). Social work has therefore three tasks: let people tell us their own stories, encourage and help them reappropriate them, transform the sad tales into stories of success and invent means of escaping the biographies, transforming them, giving them different endings, sequels. Actual lives are not like novels with plots, heroes (usually tragic), resolutions etc. Human lives are more like intertwining series of novellas, in which we often overlook the final twists and miss a connection to something that there has not been before. And we fail to see that human lives are more comic than tragic.

Transversality

Social work ties knots of many strands. It knows the language and the matter of many other disciplines, applies it in its own fashion, transverses many diverse planes of functioning, connects them in singular social doings and addresses many different planes of human existence. Therefore, it is unable to reduce the variety of meanings and functions to a single dimension, to the homogenous space of a reductionist profession.

When an old person is placed in an old people’s home, we know that we cannot attribute this placement to only one criterion, e.g. their bodily feebleness, or their personal inability to care for themselves. There may be many different stories involved: it is also about the job their nephew has, the cat that will be left behind, their relationship with neighbours, etc. Still it is also the issue of availability of services, and how they function. Is there a home help available, are there practitioners who will listen to his wants and needs, is there a service that would bring formal and informal support in unison action, what are the rules of how the funds are spent (i.e. can the money available for institutional care be spent to support the person at home), etc.? All these forces and events interact and produce vectors and tensors that will slide an old person into care or let them stay at home.

Transversal action is seeking meaning, which is to be sought on yet another plane, connecting to otherness and amplifying resonance.

Social work understands and employs the events, circumstances and materials, connecting them to other planes. There, a different meaning, use, and function can be found, other than the one in the clean, homogenous zone of existence (like illness/health, right/wrong, clever/stupid etc.). 

Shabby clothing and neglected, “mental patient” appearance, will be seen within the framework of mental health as a sign of the illness, and deterioration; it can be read as a sign of not having many reasons to keep up appearance, or as a loss of interest in self appearance on account of being secluded from the ordinary life, etc. When this person falls in love, he will be dressed well, shaved and trimmed. Was not being in love the reason for his miserable state?

References

Grebenc, V. (2001) Ponesrečeni pobegi ujetnikov biografij. Socialno delo. letn. 40, št. 2-4, str. 151-158.

Goffman, E. (1961), Asylums. New York: Doubleday & Co. (Pelican edition 1968).

Operation A: Investigating Life-World and enabling access to resources (operations 2, Life-World 1)

Social work is about resources. This was at least the classic outlook on social work, but still valid. Social work users still mainly expect social workers to provide, i.e. to enable them to access the resources, which they could not access on their own – to get a job, a flat, financial benefit, service they need, etc. The finality of it, is nothing but improving one’s life, the world one lives in, his or her Life-World.

Life-World

Life-World (German Lebenswelt) is a phenomenological concept of the world as immediately or directly experienced in the subjectivity of everyday life – individually, socially, perceptually, and practically. It is the word we live in and is lived (erlebt) by us.

The notion of Life-World is important in social work since it is its starting point, its base of departure; it is where social work “meets people” and starts working together. Although social work uses tools that are pertaining also to the “other worlds” (world of social security, social theory, politics, institutions) the final criteria of successful or effective intervention is what happens in the Life-World itself, what really happens to people and is lived by the people concerned. Hence, the Life-World is the base and the measure of social work.

This operation is, therefore, about exploring the Life-World, to get to know it better, also to acquire greater sovereignty over it, and to find out what are the resources it contains and what is missing in it to provide a better life. Unlike anthropology, it is not a voyeuristic exercise, just of getting to know the ways people are living; it is geared towards bringing the missing resources to a Life-World from without, usually from the welfare state provision. It is therefore a pairing of the lived world with other worlds, too abstract to be immediately experienced, like the world of social security.

It could be said that social work is an amphibious position based both in the Life-World and in more abstract domains of legislation, economy, politics and especially of the welfare provision. A social worker could be seen as a broker between the two realities. He or she facilitates the redistributive flow of the resources from social accumulation to where people can make use of them. He also acts as an interpreter between the everyday language of living and the language of the abstract systems of provision delivery and entitlement.

Language of action in the Life-World

Social work does not have much its own special language, a jargon, a professional slang that would serve as the professional liturgy, as Latin has been in church. Partly this is so because social work has no temple, no special grand place where it is being practised (like hospital, court, prison, barracks …), partly because in social work there is no higher truth to be defended and related to people. Most importantly because social work is practising in the LW of their users and needs to be understood. Not having a jargon of it is own in social work is an advantage and necessity.

The fact is that we have to perform an operation quite contrary to the standard operation of other professions. Namely, the inmates of the special institutions have to learn the esoteric languages and pertaining rules of the institutions. Social workers, in turn, have, in order to understand what is going on between people, to learn their tongues, talks and speeches and underlying rules, relations, mores etc. So far - similar to anthropology. While the latter translates the learned into the deeper meanings of structures or functions, social work relies on the imminent and immanent meanings and their mappings and their transformation into action. The new meanings will be acquired after the questions: “what is to be done?” “What will we do?” “What will happen?” etc., have been asked.

The rationale of the operation is to render people being provided and equipped and it is being done by enabling access to resources on one hand, and activation of own resources on the other.

In order to do so, social work needs two sets of solid knowledge. One is on Life-Worlds of social work users the other is on what is there on offer, what is the accessible provision. The art of social work in this operation is to match one with another. This knowledge is usually created by mapping. 

Mapping

Mapping is one of the main methodologies in social work. It is a way of representing reality in a wholesome manner by putting all important items ‘on a map’ thus forming spatially represented relationships and thus enabling “orientation” or “navigation” through hitherto uncharted territory, giving a holistic, integrative understanding of the issues at hand and thus informing the needed action.

As in geography, the maps can represent not only different territories but also different aspects of the plane they tend to chart. They can be spatial maps or, as in Sociometry, chart personal relationships, they can portray the discussion, topics and themes, they can point out power differences, flows of good and acts, resources, ways of doing things, circumstances of living etc. They can be simple sketches or elaborate depictions of various parameters. They can serve as an underlying background to an action, a general guide for acting or it can be used to pinpoint specific knots, issues needing to be addressed.

Already made general maps of human behaviour, like mapping of the drug use in certain area, like knowledge of everyday life and coping strategies of old people, modes of children participation in schools etc., can be used – but only to inform the specific maps that need to be made for a specific person, group or community in order to address their actual living condition and show their living reality. On the other side there are existing inventories of the provision (if there are not, then they must be sketched). However, they must be updated, mapped according to the relevance and adequacy to the maps of the life world. They must be made as extensive as possible (by e.g. a brainstorming) in order to maximise choice and adequacy of the response.

The Breakthrough of the Social

 

Dubrovnik Manifesto 2019^[1][2]

 

The Necessity of the Social

In September 2019, over one hundred people active in social work praxis gathered in Dubrovnik to explore some of the most urgent current challenges and to reassert and reinstate social work. This manifesto, discussed before, during, and after the event, is our collective statement on the importance of social work praxis in the contemporary context.

Facing an increasing brutalisation of society that goes hand in hand with the destruction of welfare systems, encountering old and new forms of structural and concrete acts of violence, we set out to explore how we can contribute to re-emphasise and revive the critical tradition of social work, and reinforce solidarity with those who are oppressed, at-risk and vulnerable.

After decades of a diminished social, in a neo-liberal conjuncture that has privileged the economic and neglected, marginalised, and thoroughly downgraded the social dimension as the basis of our existence, there is an urgent need for the breakthrough of a brand-new social, analogous to the one superseding classic liberalism at the end of the 19^th century in the Global North.

Social work has not only to be a part of this breakthrough, and would be strengthened by this emergence, enabled to survive as an essential feature of society –it also needs to play an active role in bringing it to fruition.

In order to do so we have to defy notions of ‘professional neutrality’, reclaim social work as a community-oriented, relationship-based activity that goes far beyond academia, and build strong coalitions of workers, academics, service users, movement activists, trades’ unionists and everybody else working towards social justice.

Radical Social Transformations

We are living through yet another great transformation. The transformation of the future will be radical – whether we give up and merely observe the collapse of civilisation, or if we try to bring about a more socially just world:  based on the common good and on the values of care; of living together with profound awareness of both our vulnerability and strengths as individuals and as a society. We need to actively preserve what is good, including the natural world and the eco-system, and radically change that which does not work.

Globalisation, digitalisation, forced migration, demographic changes, a changing division of labour, etc., have exposed us, in different ways, to unprecedented, and sometimes unseen, risks that are greatest for those who are excluded from privileges and experience exploitation, discrimination and poverty. The radical transformation has also created numerous new opportunities in terms of communications, mobility, diversity, productive capacities and culture. Yet we crave for security (both social and physical) and fear violence, which keeps emerging in new forms and with a growing intensity.

The natural and political dimensions of the catastrophe merge into one through global warming, caused by fossil capitalism and the rush to turn natural resources into profit. They are epitomised by migration, including migration forced as a result of conflicts, climate change and economic misery; by fear exploited by authoritarianism (fuelled by fundamentalisms of many different kinds), by increasing inequality created by neo-liberal regimes, and by the removal of liberties and freedom (gentrification for the rich – immobility for the poor), enforced hatred and discrimination towards all who do not conform to what is set as the male, white, heterosexual norm; growing exploitation through new forms of work in the so-called gig economy; and an expanded precariat, with deep psychological and social consequences, making human existence precarious indeed.

Yet, there have been important developments towards an inclusive society. The rights of people with disabilities and children have been clearly stated, enshrined in global Conventions, albeit with some hiccups and never fully implemented in practice. Deinstitutionalisation and long-term care have been introduced, albeit not without obstacles, contributing to a re-evaluation of old age (old is good), childhood, madness and disability.

New social movements keep arising desiring a better, more dignified, life connecting the grassroots and global scales. New, alternative, forms of economic relations are being developed and a new kind of urban revolution seems to be imminent, not least in the Fearless cities movements. Trades’ unions, including trades’ unions of social workers, need to be established where they do not exist and strengthened where they do, and to adapt to new forms of work and to advocate for measures to benefit the whole of society. New forms of fighting racism, sexism and other forms of discrimination and fighting the global, life-threatening, climate emergency are emerging, calling for no less than a radical system change!

Although the age of austerity seems to be waning, what post-austerity will look like is still under construction.

Wisdom of Social Work Interfaces

To steer the transformation toward human solutions, practical wisdom is needed. The role of social work is to do just that; furthermore, it has to safeguard and promote marginalised and disrespected local or indigenous knowledge so it withstands and has impact on the global rule of abstract schemes. Ordinary everyday life – the Life World – should become the basic and pragmatic criterion of policy change and adaptations – ensuring the sovereignty of people.

Besides the unalienable mandate of social work to provide the everyday, users’, perspective on life and the world, the strength of social work lies in bringing together unseemly combinations of knowledge and logics of action. The major sources of social work action syntheses are ethics, organisation and politics. There is the need to know what is the right thing to do, how to organise the transition and where to obtain the power to do it.

Social work’s Ethics of Inclusion and imperative of non-exclusion provide the humanist synthesis of the broken dialectics of Reason/ Unreason. To follow its ethical imperatives, forms of self-management (rather than social service management) should be sought. Social work engagement in politics needs to stem from popular activism and an intersectional understanding and way of working, mobilising and struggling together, acknowledging and seeking understanding of existing differences and constructively using them as a collective force for change.

The practical power of social work lies in its transversal, inter-disciplinary, approach and inter-sectoral position. The Welfare State and Welfare Society needs to be reinvented on the grounds of a critical evaluation of the post-socialist (with post-austerity in mind) syntheses (South East European, Global East, and Global South) and social work’s role in the bottom-up construction of progressive social policies asserted.

Social work has to create productive links with other human disciplines and sectors. In education, social work can contribute to learning in action and provide the solutions to schooling problems (bullying, teacher protection, supporting teachers in building solidarity). In healthcare, constantly in relation to social work, it can bestow the importance of the user’s perspective, involvement and participation leading to an holistic approach to health and well-being, while still keeping existing specific needs in mind. In both challenging and strengthening the legal frame and combining it with social processes (in the law and administration), it can counter debasing practices and bureaucratisation with empowering practices and advocacy. 

Practical Utopias (Challenges for Social Work)

Social work is a practical, everyday Utopia; it is always about becoming, searching for a better place, more human and more social. It has to have a (utopian) sense of desire – be it about changing for the better or conserving what is good and it has to live up to the dictum that “action is the sole medium of expression for ethics”.  Throughout its history, social work has developed many productive tools, which need to be re-strengthened and re-loaded, with new alternatives sought and built. Social work’s classic tools and stories must be joined by new ones and governed by the notion of users’ emancipation and the emancipation of society as such.

Comparative social work should enable the transfer and translation of good practices, not only across diverse national and local contexts, but also over the life-cycle in working with children and youth, older people, families and groups facing multiple challenges, with people with diverse labels – poverty, delinquency, disability, challenging mental health concerns and so on. An intersectional approach should focus on the inter-relationship between gender, age, ‘race’, class, sexuality, and disability. It needs to focus on building solidarity and alliances with networks and self-organisation of marginalised groups such as LGBTQ-identified persons, refugees and migrants, homeless people, and initiatives and campaigns such as “Me too”, “Me two”, “blacklivesmatter” and many more.  

Deinstitutionalisation, which has, in recent decades, become a global platform, needs an overview and a context, an appreciation of its achievements, obstacles and traps and a vision how to handle it as a techne and an ethical imperative. Simultaneously, it has to be sensitive to, and in a polemical relation with, the remaining elements of oppression, detention, constraint, punishment and even torture in the care system and beyond. Long-term care, which aspires to become a universal provision, is a challenge per se and needs to be consistently and radically implemented as such, to connect with other types of existing provision in order to become universally available. Attention needs to be given to instances of increased power of service users (e.g. shared decision-making, co-managers, co-trainers and co-researchers) and more collaborative ways of working on the basis of self-determination and self-advocacy need to be realised.

There are new areas social work is entering into (such as green social work) and new means of performing social work (such as through social media and new technologies).  There is a constant struggle between social work and fragmenting governance and management. In the past decades social work has been under attack from ‘proceduralism’ and projectisation, even if social work has invented practical solutions to resolve the formal contradictions between protection (care) and freedom.

Increasing atomisation and individualisation of a practice based solely on individual social work, calls for a reinvention of community social work and action (also to challenge the rise of religious fundamentalisms and authoritarian neoliberalisms).

The challenge for social work today is to build a vision that will guide us through new areas, foster and preserve freedoms based on (social) security, dealing simultaneously and comprehensively with diverse adversity and enabling people (both professionals and users) to address life issues in a transversal and intersectional manner. In this way, social work will enable people to live together with minimum exclusion and maximum availability of support for personal and communal projects, without fearing the consequences of oppression and without becoming prey to authoritarian power.

Staying neutral is not an option. Working passionately and fearlessly towards turning our social utopias into the reality of a good life for all is what is needed today!

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^[1] The manifesto is based on ideas for the conference The Breakthrough of the Social: Practical Utopias, Wisdom and Radical Transformations – Social Work @IUC: Lessons Learned and Future Challenges; held at Inter-University Centre in Dubrovnik, 2–6 September 2019, organised by the IUC ‘School of Social Work Theory and Practice’.

^[2] This is the last version. Please ignore the previous.