uncomfortable and unsettling; however, it should not be used as a reason not to engage in these discussions (Boler and Zembylas, 2003).
Anti-oppressive practice seeks to negate or minimise the influence of oppression and recognises that oppression does not operate in a vacuum. Social work programmes are, and rightly so, one of the main sites where knowledge and understanding of anti-oppressive practice is valued and taught. There is no clearly defined approach to teaching anti-oppressive practice content in social work programmes around the world; however, there are some principles that can and should permeate all social work programmes. Smith (2010) warns against tokenistic attempts to include marginalised voices in teaching. There is an abundance of literature about the experiences of faculty teaching curriculum on anti-oppression within social work programmes (Chand et al., 2002; Coxshall, 2020) and the research summary below explores this further.
Research Summary
Twenty-one years ago, Coleman et al. (1999), writing about their experiences of teaching anti-oppressive practice to students enrolled on the Diploma in Social Work (DipSW), concluded that there is a need to address not only the cognitive elements of learning, but also the emotional elements involved in teaching about oppression. They also challenged the intentional and unintentional hierarchical approach to teaching oppression in the classrooms and bemoaned the fact that some students were prone to dissociation. Importantly, the research highlighted the traumatic experiences for students and educators in relation to the content of anti-oppressive practice classes, as well as the discussions and debates these generated in the classroom. For example, a student who identified as lesbian attended a mental health class, only to be given a handout in which homosexuality was identified as a personality disorder. This experience is an example of oppression which is damaging and traumatic. This reminds us of Barker’s (2003) reference to being devalued as an element of oppression, so, as social work students, you are encouraged to challenge such overt oppression in constructive ways.
Gibson (2014, p204) has argued that social work students’ emotional-affective feelings about groups that are different to their own is a significant barrier to their learning about social justice and oppression. The teaching content, she argues, is almost always so personal that educators need to be aware of and prepared to address emotional needs, as well as conflicting values and beliefs. In so doing, the model requires social work educators themselves to create an atmosphere of safety by explaining thoroughly the rationale for the discrete areas of teaching. This will go some way to minimise anxiety and discomfort within the classroom, and should result in them being able to transfer this knowledge and behaviour to their various practice settings.
Coxshall (2020) outlines her use of critical race theory as a pedagogic tool and suggests that there are case studies in the recent British history (such as the Grenfell Tower disaster) that students can read about to raise their awareness of oppression, inequality and discrimination.
Activity 1.3
Think about a lecture or seminar you have attended on the topic of anti-oppressive practice.
What was discussed?
How would you evaluate:the teaching;your understanding of the issues discussed?
On your own or with a colleague, reflect on this and make some notes.
It is important that research which informs your learning is also grounded in anti-oppressive principles. For this reason, McLaughlin (2012) emphasises the need for social work researchers to undertake research that is non-oppressive and aims to emancipate, liberate and change the situations for people in oppressive circumstances. He also makes the case for research into indigenous perspectives, arguing that interventions such as Family Group Conferences that emerged through Maori practices in New Zealand have become invaluable in mainstream social work. In addition, organisations that employ social workers must themselves understand the nuances of oppression and be engaged in management practices that promote anti-oppressive practice.
‘Doing’ anti-oppressive practice
Having articulated what oppression is, and outlined the forms and types of oppression, we focus now on what anti-oppressive practice is and how social workers can engage with service users in an anti-oppressive way.
According to Dominelli (2002, p6), anti-oppression is:
A methodology focusing on both process and outcome, and a way of structuring relationships between individuals that aims to empower users by reducing the negative effects of hierarchy in their immediate interaction and the work they do.
This definition centralises the value of human relationships by empowering service users and minimising the impact of oppression, discrimination and injustice. In Chapter 4, we will examine various models and frameworks which social workers can use to support anti-oppressive practice.
Writing about anti-oppressive practice from the perspective of service users, Wilson and Beresford (2000) states that service users have been minimally involved in the development of anti-oppressive practice, which is both ironic and unfortunate as they are often claimed to be the beneficiaries of anti-oppressive practice. For this reason, it is important for the service user to explain their own reality and experiences, and for you to avoid stereotyped responses to oppressive practice. Instead, you should ensure that you work with each service user to understand their specific and unique experience of oppression.
As a social worker, if you do not know what your service user is entitled to, or you do not understand the legislation that underpins your practice with them, you will most likely be practising oppressively. Here again, we are reminded of the definition by Barker (2003) which refers to oppression as placing severe restrictions on individuals. By not knowing the services available to your service users, you are placing restrictions on the direction of the intervention and the scope of possibilities.
Intersectionality
Intersectionality, as a concept, is woven throughout this book as a central theme in understanding and achieving anti-oppressive practice. It is the way in which the interconnections of social categories such as race, gender, age, ability and class create unique experiences of discrimination and oppression. It is one of the aims of this book to promote the reality that people’s lives are complex and their identities diverse. This results in situations where there is always more than one factor that can result in people being oppressed or discriminated against. Conversely, the powers inherent in some of these identities, such as gender, race, ethnicity, disability and sexuality, provide its holders with the power to oppress. If social workers are to gain any real understanding of oppression, then it is imperative that they view situations through the lens of intersectionality.
Activity 1.4
Who is a ‘good parent’ and what does good parenting look like from your perspective?
Make a list of what these traits or values might be.
Guidance
You will notice that your views for this activity come from your own experience of being a parent or through being a child, or both. Indeed, you may have formed your views from reading research, legislation or engaging with relevant material. However these views are formed, it is important to note and understand where your oppressive views and ideas may be coming from. There is no single way or type of parenting, yet in many social work
