Dreamcatcher

E R I N

N U R S EY

I have grown up in a family where I have been given everything that I wanted and needed. I love spending time with them and we are all very close. I thought that every family was the same, until I started to note indifferences in the way some of my peers lived or whom cared for them. One friend, who I will refer to as A, was fostered long term by an older couple. I became interested in his life and the reasons for him living with them, perhaps at times being ‘too nosy’ or ‘prying’ too much. He had little to no attachment with his carers, and spent most of the time out of the home and smoking cannabis.

A  told me he had no dreams for the future, and wished to just move out at 16 and get his own flat. This made me question whether he felt he had a sense of identity, and made me think about what control I could have in situations like this in the future. I became interested in people, and interested in how families function and how children’s experiences can impact on their future life experiences. I decided that I needed to do oscial work to help to empower individuals and families, whilst helping them to set goals and achieve their dreams. 

I chose Dreamcatcher because …

… I hope to capture people’s dreams in my practice, and I think that social work can help to make people’s dreams come true. I often find people are empowered by their support networks, family and friends and if you help them to focus on their dreams we can help to empower them in being the experts that they are in their own experiences. I chose a Dreamcatcher as my object, because everything is connected and Dreamcatchers are something that I love.  A Dreamcatcher makes me feel warm inside, as does social work practice. This has been on my wall since I was a teenager, when I knew that my role would always be to work with people.  

Connections are an integral part of social work practice, and dreams are something that we should help people to achieve no matter their circumstances. The circles within the Dreamcatcher represent the links and connections that we can create to support people. The big circle represents the family or individual that you are working with, and the small circles represent the services, their support network and family that aim to support them. The strings are the paths that you take to get there, and the beads could represent bumps along the way or those within the network supporting them. The feathers represent hope and freedom, and the individual or family being able to fly high and dream big no matter their circumstances.

Pyramid of Cards

A V A

J A M E S

I am a Newly Qualified Social Worker in England who prior to my studies had found a passion for helping others. Living in a diverse world where there is poverty, oppression and discrimination, families continue to have unmet needs. 

Becoming a social worker has been rewarding as I have played a positive role in providing families with support. Unfortunately it has also been disheartening due to barriers in social work practice. 

Partnership working has supported social work intervention by providing high quality joint care.

I chose Pyramid of Playing Cards because …

You’ll need more than one card to successfully play a game, or in my case build a house of cards. 

The lower section of the pyramid represents the family and each card above that represents the support to help them reach self-actualisation. 

In social work there are limitations that can hinder the method of intervention, such as lack of funding, non-engagement from families and lack of resources and services.  

Each limitation leads to unmet needs and therefore limits the families’ growth and development.

Even with the breakdown of support the family will remain a part of the pyramid, at its fundamental base. As the lead professional, it is the role of the social worker to work in partnership with the family – to help put the cards in place – and other professionals to continue to support the family to reach self-actualisation.

Martyrs’ Monument

T A R U N

B A N A R J I

S A G A R I K A

B A N A R J I

We are social work activists living in the Manicktala neighbourhood of Kolkata (Calcutta), India. We work with groups of young people and children in the neighbourhoods and in rural villages in West Bengal. We have developed a wide variety of programmes that include scientific modelling, dance, mime and yoga, song and drama, artwork, football, and campaigns for women’s rights and environmental concerns. Our work is part of a broader movement – Bijñāna Bhavna(science thinking). We catch young people at risk of falling out of school or getting into trouble and help them towards a trade and self-employment. We are green socialists and we believe that social work must have the raising of political awareness at its heart. 

We chose the Martyrs’ Monument at Gandhamarden Hill because …

… it represents, for us, the importance of social workers fighting for social and economic justice and working directly alongside people to achieve this.

Gandhamardan Hill is in the state of Odisha (Orissa) in India, part of a range of mountains that spreads through three districts – Bargarh, Balangir and Noapara. In the southern part of the hills is Harishankar, with a waterfall, and the northern part of the hills is Nursingnath with Kapilbhara Fountain. There are 22 naturally occurring waterfalls and 500 species of medicinal plants, of which 42 are very rare. These plants are in dense forest and jungle where 50,000 tribal people live. These tribes people are the Kondhs, the Oraon and Obadas.

From the epic story of Ramayana we find one story that Hanuman brought this hill from the Himalayas to save the life of Lakshman by using bisaya koroherbs – life-saving herbs found here in this district. 

In 1983 the Government of India and State of Odisha decided to explore the region for bauxite ore. The BALCO company starting blasting dynamite at the mouth of the sacred Kapildhara waterfall and immediately the waters stopped flowing. 

We took part in the movement to stop the stripping of the mountainside and the desecration of the waterfalls. Many people were shot dead and they have become martyrs to the struggle. Ultimately the Government backed away and mining was discontinued in this particular location. But in recent years there is again pressure to resume mining activity. 

Social work activists are always needed.

Mirror

R O S I E

K A V A N A G H

I was 19 when I chose a career in Social Work, coming from a family of nurses, the concept of caring for people was in my blood! I have predominately worked with adults and now work as a full-time Practice Educator in the voluntary sector.

I chose Mirror because…

In my direct work with vulnerable adults I have been committed to empowering people, I have encouraged service users to ‘look in the mirror’ for them to identify their existing strengths/skills and to look beyond an illness or diagnosis they have been labelled with.

The mirror symbolises ‘reflection’ to me, I have continued to develop my critical reflection skills and spend a lot of time evaluating my practice and searching for new, more creative/effective ways to support students. I have explored my identity in great depth and support students to do the same, to help them consider any values conflicts and learn about oppression and discrimination.  

I love teaching students about reflection, I encourage my students to use the ‘mirror’ to consider what type of Social Worker they want to be and use reflection as a tool to learn about themselves and improve their practice!

black bin bags

B E R Y L

S E A M A N

My mother had always “done charitable works” and my father was a JP (Justice of the Peace, a magistrate) in Liverpool in the 1950’s. In my teens the new universities were offering sociology as a degree course and this seemed the obvious course to do but in fact I ended up at Nottingham University, reading Social Administration which meant I only had to do a one year Post-Graduate Diploma to become a fully qualified social worker – at the age of 22!

I chose Black bin bags because …

In 1974 I was working for Sheffield Family and Community Services (Social Services) with a generic case load (in other words, working with all client groups in a neighbourhood ‘patch’). I had a young black teenager under supervision to me and in residential care and when he turned 16 I moved him from the Children’s home to a bedsit in Hyde Park Flats (a big council estate near the centre of Sheffield – now private flats!)

When I collected him from the Home all his belongings were in a black bin liner. I had a few items to help him set up his new flat but it was sparsely furnished and I remember leaving him there all alone with his bin liner.

I look back now and shudder at how naïve I was to think I gave him anything approaching adequate support and the black bin liner sums this up. I do remember later there was a charity set up to provide suitcases for Care Leavers.

trove

D E B B I E     W A T S O N

My background is as a school teacher and a sociologist. However, as a childhood academic in a department of social work and social policy, my work has increasingly focused on identity and wellbeing for children in care and adopted children. I passionately believe that academic understandings of narrative, identity and the role of tangible objects in memory work can be used to improve the outcomes for children and enable them to have a better sense of their story and their reasons for being in the care system, and that this has potential for lifelong positive mental health. Embedding objects within life story work offers massive potential and agency for children.

I chose trove because …

It is itself an object that enables children to cherish their objects and to build understandings of their care journey through these loved items.

Social workers focus on constructing a coherent narrative for children in the care system and this often takes the form of a life storybook (particularly for permanently placed children). But, through my research with adopted children and those in care, adopters, foster carers and social workers, I have been struck by how important tangible objects also are in enabling children to fill gaps in biographical memory and retain connections with past carers and family members.

This feels like a resource that we should be utilising and, importantly, places the child in the centre of the story making about their own life. But all too often children’s belongings become lost, displaced, damaged and without reminders from carers, their stories and connections to the child’s biography become lost. I have also been struck by the many accounts I have heard of children arriving in new placements with bin bags and scruffy cardboard boxes of ‘stuff’ and carers having to make sense of precious items. Things are important for all humans and connect us to relationships and events in our past. Surely this is crucial to preserve for the most vulnerable children in society?

trove has been co-designed and tested with many children and young people. It is a combination of a beautifully designed comforting storage bag, which is soft and enables things to be stored safely, and a bespoke multi-media storying app that is used on a mobile phone integrated within the fabric of the bag. Children can attach lots of different stories to loved objects using Near-Field communication technologies available on the phone. Working with creative designer Chloe Meineck, colleagues in computing science at Bristol University and three social work partners, we have now developed a prototype that we hope we can get into manufacture so that children who most need this tool are able to engage with.

trove represents this journey for me and I feel very privileged to have worked alongside amazing children and young people who have helped to design it.

Luxury Objects

D U D U Z I L E   S O K H E L A

I’m a social worker and served my people working in different non-profit organizations in South Africa. I’ve been inspired by my deceased sister and my living mother’s altruistic causes in the community I grew up in. Throughout my career in social work serving humanity, I have witnessed and worked with people living in abject poverty, need, want and social exclusion. I’m author ofa book entitled “Why Urban Rural Under-developed Communities Will Never Develop in South Africa. Mooiplaas Informal Settlement: A Relevant Case Study In the Front Lines.” 

I chose Luxury Objects because …

… For me they represent corruption and it is corruption that, above all, social workers need to fight in my country, South Africa. It costs the South African gross domestic product (GDP) at least R27 billion ($2bn) annually as well as the loss of 76,000 jobs that would otherwise have been created, according to the Ebrahim Patel, the Minister of Economic Development. Corruption is the weapon of mass destruction in my country: and the effects are felt worst by the poorest. One billion rands have been lost in what is called ‘state capture’, but corruption cannot really be quantified, it cannot be touched, and thus invisible, it is particularly insidious.

As an example of corruption, an investigation into VBS Mutual Bank found that at least 53 people and companies may have benefited from the looting of R1.9 billion ($130 million). Looting of state resources has a negative impact on efforts to fulfill the basic needs of the poor who remain the most marginalised segment of the population and the ones with whom social workers most desperately need to work.

Corruption happens over a cup of tea or coffee in opulent, luxurious places. Those involved in corruption normalize it and eventually entrench it, as those who corrupt and those who are corrupted collude in order to make it happen. It is invisibly eats away at the coffers that should be used for the needy and indigent.

When the ANC won the first democratic elections in South Africa with a landslide victory, they had promised the majority of South Africans – those Black South Africans that were swimming in the river of poverty and indignity – that they will improve the quality of their lives standard of living. Instead the officials began leading opulent lifestyles and disregarded the needs of the masses. Corruption, in the form of extensive and intensive looting of state coffers, continues to rip at the fabric of society. It makes the poor poorer and the rich richer – a gap too wide to fathom. How does society reconcile the two?

Social workers should advocate strongly and in a very real sense for an end to corruption, and for inclusiveness in the mainstream economy and for equal opportunities for the poor. Corruption is a weapon of mass destruction in the lives of the poor and indigent in South Africa and social workers must oppose it at every turn.

One Hundred Cabinet

       J O A N N E    L O

146 Joanne Lo    146 100 Cabinet

I had hopes to be a school teacher since I was a small girl. Yet, with my first experience as a “relief” teacher for a week, I felt disappointed as the students always request for notes only, but not knowledge. It came to my mind, “what can I do for the young generation to make them better apart from being a teacher?”

I got to know the social work profession when I joined an activity organized by a youth center. It seemed to provide an alternative for me to help the young generation. Such experience navigated my social work journey, departing from my History major. Although I had studied different disciplines – such as History, Psychology, and Law – I discovered that I am passionate about youth work all along. Now, I have really become a teacher – to teach social work in the University. This prior knowledge and experience inspired me, along with the synergy of various disciplinary knowledge on my youth work practice and teaching. Creativity and flexibility are significant in facing our ever-changing society.

I chose One Hundred Cabinet (for Chinese herbal medicine) because …

… social work is a multi-faceted discipline, just like a “one Hundred Cabinet”. This Cabinet is a big storage space with over a hundred small boxes inside. Each box contains two to four types of Chinese dry herbs for medicinal purposes. These boxes have clear herb labels. The practitioner will pick up the required herbs according to the prescription by the doctor to create the mixture of Chinese herbs dosage (usually more than ten ingredients). After boiling over an hours with water, these herbs will become a bowl of black and bitter herbal tea.

Similarly, I think social work involves knowledge from social science disciplines such as psychology, sociology, etc. We do the work from remedial, developmental to advocacy. The intervention approach from individual casework, group work and the macro perspective to social policy change. The target groups are multiple and diverse in cultures and ages. All these variations create hundreds of combinations for the nature of our work, like the magic of the “One Hundred Cabinet”. Different ingredients are put into this cabinet systematically. It all depends on how the practitioners pick up the necessary elements they need to synergize their unique social work practice. We do not know what the outcome will be. Social work is hard to be defined by a single format or approach. After all, it is for the betterment of our service users.

Bead strapping

    V E R N O N   N O E L

145 Vernon Noel    145 Bead strapping button

I got into social work after encountering some young people at a secondary school whilst working on a computer project as a systems analyst in the mid-1980’s. Their habit of coming to me to share their problems and worries motivated me to change my career to be a qualified social worker to meet the needs of young people in my community.

I have enjoyed my training and my experience of social work over the past 24 years. I decided early on that unless I was working for myself, I would purposely change my substantial working environment or job every 2 years so I can be refreshed regularly and not burn out quickly. This I have successfully done for 21 years until I started my own independent social work service. I believe that I have become a truly eclectic social worker with a purpose – picking up nuggets of wisdom as I travel around the world to impart to others, including new social workers. The first two years following my qualification as a social worker in the UK, I travelled to the USA to work with a company called VisionQuest.

VisionQuest’s history is rooted in American First Nation culture. In American First Nation traditions, the vision quest is a rite of passage that marks the transition from child to adulthood. VisionQuest has adopted many First Nation traditions over the years to help troubled teens and their families grow together. One of these traditions formed VisionQuest’s Senior Professional Staff leadership commitment.

 

I chose my Bead strapping because …

… in the Crow First Nation tradition, there were members of the community―called “Bishkewalakai”―who were so committed to their community that they would stake themselves to the ground by the knee in times of trouble to demonstrate that they would not desert their families and tribe. Following this tradition, the Senior Professional Staff wear a VisionQuest pin/badge (or a colourful strapping of beads) on their left knee to represent to their fellow staff members and the youth that they are willing to make a four-year commitment to the youth, the program, and the company. The Senior Professional Staff are expected to step up when things get difficult, and to work out issues that arise, whether they are internal with other staff or with youth.

Since my contract with VisionQuest was for a fixed period of two years, I made a commitment to work with children and young people for my initial two years with VisionQuest and the other two (or more) years somewhere else. My ‘more’ years has lengthened and has reached 22 years to date!

I chose my object as my Bead strapping (Senior Professional Staff pin / badge) to demonstrate my commitment to the children and young people that I continue to work with over the years. I was given my Senior Professional Staff pin / badge after six months with VisionQuest and symbolically continue to wear it.

 

Out of hours duty officer sign

           a n i   m u r r

144 ani murr    out of office

I followed my father into mental health social work, though I am now in social work education rather than direct practice.

I chose Out of hours duty officer sign because …

… it reminds me of my late father and because it tells me something about changes in technology and thinking.

My father was a social worker in the valleys of south Wales. In the 1960s a wooden sign such as this was displayed outside of office hours to identify the on-call duty social worker and give his or her contact details – in those days their home ’phone number. I learned from a very early age to answer our ’phone at home very formally in case it was a work call for my dad. If my dad went out in the evening (whether he was on call or not) he left a note by the telephone of where he was. I remember once as a teenager being very fed up about yet another ’phone call from the police asking for my dad and me saying that I did not know his whereabouts. I knew full well that he was across at the allotment. I was in a bit of trouble for that one.

Imagine responses today to using a personal ’phone number for work. There would be talk of poor personal boundaries and (un)professionalism. It makes me think about what we have lost and what we have gained through technology – much longer ’phone numbers for a start!

Perhaps as a metaphor of my musing, I have blanked out two numbers on the sign. With the technological development of the internet has come an openness to participate together in on-line communities (for example, this ‘40 Objects’ project and campaigning and/or consciousness raising communities for people who use and people who offer social services). But there is also a cautiousness for privacy.