The practice of systemic reflexivity

What does it mean to practise systemic reflexivity? Much has been written on reflective practice but less is known of the practice of systemic reflexivity. This paper is a contribution towards expanding on what is known of the practice of systemic reflexivity. In this endeavour, a contextualising narrative of how ideas of the practice of systemic reflexivity merged within the systemic field is followed by an exploration of reflective practice and systemic reflexivity, using McGilchrist’s approach of interpersonal neuroscience. The purpose is to demonstrate how the two concepts of reflective practice and systemic reflexivity combined could enhance social work practice. However, this is not to deny the current literature that we have on reflection and reflexivity, but there is a need to continue creating space to widen dialogue in this area as a way of keeping the ideas alive and generating alternative ways of working with the two concepts.     

Reflective Practice,Reflexivity, and Critical Reflection in Social Work Education in Australia

Reflective practice, reflexivity, and critical reflection are now widely accepted as important in contemporary social work practice. Despite this, there remain differences in how the terms are discussed within the literature. This results in confusion in how students are instructed about reflective practice, reflexivity, and critical reflection. This paper presents a proposal for clarifying these concepts based on the results from an interpretive study of reflective practice in social work education and practice in Australia. The study utilised three different methods: autoethnography, an archaeological analytic, and qualitative interviews. It found that reflective practice is understood as a capability, a form of critical thinking, a discipline response to a changing sector, and a way of theorising from practice. Conceptual clarifications of reflective practice, reflexivity, and critical reflection are presented.

IMPLICATIONS

• There is a need for clarification about the meaning of reflective practice, reflexivity, and critical reflection within social work.

• Findings from a qualitative study on the meaning and use of reflective practice in Australian social work education may provide conceptual clarification of these terms.

     

The Aporias of Reflexivity: Standpoint,Position, and Non-normative Childhoods

In social work practice and research, both researchers and practitioners are required to be self-reflexive in order to produce authorized knowledge. In this article I examine the aporias of reflexivity, using aporia as a concept for dealing with and discussing the dilemmas, limitations, and shortcomings of reflexive methodology. To examine in a concrete and detailed way related issues involving the aporias of reflexivity, this article describes a project focused on non-normative childhoods in which reflexive research practice raised many, often highly ambiguous, questions concerning the processes of marginalization and domination as well as ethical considerations.     

On reflection: is reflexivity necessarily beneficial in intercultural education? 1

This article explores how the concept of reflexivity is used in intercultural education. Reflexivity is often presented as a key learning goal in acquiring intercultural competence (ICC). Yet, reflexivity can be defined in different ways, and take different forms across time and space, depending on the concepts of selfhood that prevail and how notions of difference are constructed. First, I discuss how the dominant usages of reflexivity in intercultural education reflect and reproduce a Cartesian view of the self that shapes how ICC is conceptualized and taught. I discuss three assumptions that this view produces: that the self is accessible and transcendable, that reflexivity is universal across space and time, and that the self can act as its own remedial change agent or ‘inner consultant.’ I argue that because reflexivity is understood in many different ways, attention to definition is crucial, both in designing learning objectives in intercultural education and in devising ways to attain them. Greater attention is also needed in intercultural education to the ways in which selfhood, and hence also reflexivity and constructions of difference, differ across space and time.     

Nurturing “Critical Hope” in Teaching Feminist Social Work Research

Despite the congruence between critical feminist values and the cardinal values of the social work profession, feminist research in social work has lagged behind its feminist cousins in the social sciences, particularly in terms of critical uses of theory, reflexivity, and the troubling of binaries. This article presents as praxis our reflections as researchers, teachers, and feminists inside social work. We draw from a review of feminist social work research and offer suggestions for teaching critical feminist approaches in social work research. Incorporating critical feminist values and research practices into social work research courses creates the potential for greater integration of research, practice, and the principal values of our profession.     

The reflexive self and culture: a critique

This article attempts to engage with a tendency in the theorization of social change and self-identity, evident in the work of a number of contemporary social theorists, to place an extended process of reflexivity at the heart of modern identity. As symptomatic of 'neo-modern' accounts of selfhood, critical readings of Giddens, Beck, Castells and some aspects of social theory more generally, and their account of modern reflexivity's relationship to culture, are assessed. In light of these criticisms, ways in which culture might still play an important part in the shaping of identity are considered. The relationship between language, culture and reflexivity, drawing from philosophy, sociology and G. H. Mead's own brand of social psychology, are all utilized in establishing a critique of the role Giddens and others designate for culture in the constitution of the contemporary self. By potentially repositioning self-identity in its connection to culture, the overall bearing of reflexivity upon the processes of self-identity is thus questioned. It is argued that a culturally-situated, yet fluid and multifarious account of self-identity is a necessary analytical and normative alternative.     

Promoting Deep Learning: A Teaching,Learning and Assessment Endeavour

The need for social workers to develop expertise in critical reflection is now a dominant theme in the literature. How this expertise is achieved, however, remains under‐explored in an environment increasingly focused on outcomes, evidence of performance and teachers' preoccupations with curriculum content and assessment. Students' understanding of critical reflection and how, if at all, their social work education assists in developing this capacity, continue to be under‐represented.

Applying a ‘deep‐learning’ framework, this article outlines an attempt to engage final year social work students in a teaching, learning and assessment exchange that promotes critical reflexivity. It presents the thinking behind the evolution of a unit focused on social work in public welfare and health settings. Using their final assessment exercise in which they are asked to review their learning, it then offers students' responses to that unit. In particular, the paper highlights the personalised practice visions offered by students as they seek to locate themselves, personally and professionally, before making the identity‐challenging transition from student to qualified practitioner.     

Integrating Critical Consciousness into Direct Social Work Practice: A Pedagogical View

An unnecessary and unfortunate divide has existed historically within social work both in the United States and also in the United Kingdom between social reform or anti-oppressive practice, and direct social work practice or social care. In this article, the limitations of such a dichotomy will be explored, and ways that social work educators may more effectively integrate critical reflection approaches into their pedagogical practices will be identified. Building upon Denzin's methodological elaboration of C. Wright Mills' concept of private troubles–public issues, this article will discuss the usefulness of applying methods from critical, interpretive qualitative research to help social workers achieve critical consciousness in social work education and practice. This article will also address ways to help social work students overcome impediments to achieving critical consciousness, including the anxiety attendant upon changing one's belief systems. Finally, this article will describe the development of a concentration-year MSW elective, Transformative Social Work Practice, which sought to assist social work students in becoming more critically reflexive in their clinical work.     

Innovating adult social work practice—learning from the Named Social Worker for adults with learning disabilities pilots

In 2016, following the publication of the vision for adult social work in England, the Chief Social Worker for Adults at the Department of Health in England announced the intention to pilot a new social work role—that being a Named Social Worker supporting people with learning disabilities. Phase 1 of the pilot has tested a reframing of the social work role as a relational practitioner with an expertise in human rights, freed from transacting the management of care. Phase 2 is now underway testing key knowledge and skills requirements for post-qualifying practice in the field of social work supporting adults with learning disabilities. Heuristic approaches are capturing outcomes from generative learning processes throughout the pilot. The insight emerging from this national pilot is that at its heart, named social work is about qualifying and on-going post-qualifying social work education which promotes and maintains practitioner reflexivity and connection to their social work values. We are finding that self-advocates may be a critical influencing factor, positively affecting the sources of resistance through making explicit the connection between social work values and lived experience of practice from the people social workers are there to serve.     

Advancing Transformative Eco-social Change: Shifting from Modernist to Holistic Foundations

This paper proposes a reconciliatory, integrative, and transformative way forward for addressing philosophical incongruities between the emerging foundations of eco-social work and inherent modernist assumptions underpinning conventional social work practice. Although modernity has enabled the profession to pursue certain freedoms, such as individual empowerment and self-determination, a modernist worldview is today critiqued for philosophical assumptions associated with the unsustainable use of Earth’s natural resources. By advancing transformative eco-social change, opportunities to broaden the profession’s conventional philosophical base to include holism and interdependence with the natural world will be explored. Implications centre on the need to incorporate perspective transformation and critical reflexivity, and to revise the framing of fundamental documents, such as codes of ethics, practice standards, and education requirements. By integrating transformative eco-social change, social work can improve the capacity to develop a coherent and ethical response to ecological and social problems.     

Trust,Power and Safety in the Social Work Supervisory Relationship: Results from Australian Research

Social work, as a discipline, places considerable importance on the provision of supervision, promoting it as a key process supporting critical reflection and practice improvement. A supervision relationship built on trust has the potential to provide a safe context within which practice issues can be explored. This article reports on an Australian study of social work supervision and the ways in which a trusting supervision relationship supports safe practice and critical reflection. A context of trust within the supervisory relationship is found to promote safe practice, providing the basis for what supervisees felt was satisfying supervision. Within a trusted and supportive supervisory relationship participants wanted and valued challenge which was seen to promote professional growth and positive client outcomes. Whether this occurs, however, depended on how power was exercised and how safe they felt in the supervisory relationship. The research argues the need for social work to reclaim supervision through a revitalised commitment to advancing supervision practice, research, and research-based policies.     

Reflexivity in the Research Process: Psychoanalytic Observations

This paper highlights what psychoanalysis can add to discussions of reflexivity, by specifically describing how reflexivity is conceptualized and fostered on psychoanalytic observation methods courses at the Tavistock Clinic, London. It is demonstrated that this psychological form of reflexivity is relevant to empirical and conceptual work and shown that it shares interesting parallels with debates about reflexivity in social research methods, while also being able to contribute to discussions of what constitutes reflexivity and what kinds of methods course might facilitate it. Reflexivity is often discussed in relation to a researcher’s empirical work, but this paper argues that reflexivity is equally needed in relation to the academic context in which most research and learning takes place. This paper demonstrates how psychoanalytic approaches to learning stimulate a reflexive relation to empirical and conceptual work and it provides examples of reflexivity from a two‐year infant observation and a research project on romantic love (involving conceptual and biographical research).     

THE MANAGEMENT OF TEMPORALITY

There has been a cleavage within the sociological community regarding the question of reflexivity. While some see ethnomethodology as inevitably adopting a constructivist point of view and argue that it can in no way avoid the problem of referential reflexivity, others cherish Harold Garfinkel's teaching that ethnomethodology should not be engaged in an ironic mode of theorizing and argue that the problem of referential reflexivity is totally misconceived. In this article, after showing why the advocates of referential reflexivity fail to indicate the nature of constructive work involved in the ethnomethodological studies of practical action, I will analyze some of the ethnomethodological studies of scientific practice conducted by the antireflexivists and demonstrate that, despite their arguments to the contrary, the antireflexivists are engaged in an ample dose of constructive work to render a sequence of experimental action intelligible. More specifically, I will argue that antireflexive ethnomethodologists'alleged recovery of the temporally situated logic of the members involves the narrative logic of history.     

Men Discussing Women and Women Discussing Men: Reflexivity,Transformation and Gendered Practice in the Context of Nursing Care

This article explores gender reflexivity through the accounts of men discussing women and of women discussing men as professional nurses. Drawing on data from an Australian‐based study, and with an orientation to gender as practice, it investigates the skills and aptitudes that each is seen to bring to the job, how men and women view the other's performance as caregivers and the experiences and challenges of working with the other group. Previous work has suggested there is a link between reflexivity and transformation as individuals self‐consciously shape identities and as they reflect critically on their social conditions. The results from this study question the nature and extent of these transformative powers and suggest different levels of reflexivity based on the extent to which individuals challenge gender norms. These levels are linked to experiences of dissonance as men and women work with each other in a ‘feminized’ context of nursing care.     

Ultimate concerns in late modernity: Archer,Bourdieu and reflexivity

Through a critique of Margaret Archer's theory of reflexivity, this paper explores the theoretical contribution of a Bourdieusian sociology of the subject for understanding social change. Archer's theory of reflexivity holds that conscious ‘internal conversations’ are the motor of society, central both to human subjectivity and to the ‘reflexive imperative’ of late modernity. This is established through critiques of Bourdieu, who is held to erase creativity and meaningful personal investments from subjectivity, and late modernity is depicted as a time when a ‘situational logic of opportunity’ renders embodied dispositions and the reproduction of symbolic advantages obsolete. Maintaining Archer's focus on ‘ultimate concerns’ in a context of social change, this paper argues that her theory of reflexivity is established through a narrow misreading and rejection of Bourdieu's work, which ultimately creates problems for her own approach. Archer's rejection of any pre‐reflexive dimensions to subjectivity and social action leaves her unable to sociologically explain the genesis of ‘ultimate concerns’, and creates an empirically dubious narrative of the consequences of social change. Through a focus on Archer's concept of ‘fractured reflexivity’, the paper explores the theoretical necessity of habitus and illusio for understanding the social changes that Archer is grappling with. In late modernity, reflexivity is valorized just as the conditions for its successful operation are increasingly foreclosed, creating ‘fractured reflexivity’ emblematic of the complex contemporary interaction between habitus, illusio, and accelerating social change.     

Oppositional Defiant Disorder: The Psy Apparatuses and Youth Resistance

This article, situated in Foucauldian, anti-psychiatry, and mad studies literature, provides a theoretical intervention into the practice complexities and complicities of working with young people marked with the diagnosis of oppositional defiant disorder. Using a composite vignette as a proxy for social work practice, I map the particular harms of the deployment of the oppositional defiant disorder diagnosis, using Foucault and others to provide insight, in order to reorder and rethink work with young people marked as disorderly. Scholars effectively trace the manifold harms of the psychiatrization of young people; this article knits together the ways in which these harms operate, with the expressed intention of psychiatrizing youth resistance through multiple targets. The article concludes with tentative formulations for reconceptualizing youth resistance, in particular, using contributions from Sara Ahmed’s work on willfulness and Eve Tuck’s work on dangerous dignities. My aim is to use these emerging formulations to position our work with young people in alignment with their own resistance to injustice, rather than in concert with the efforts to psychiatrize their actions.     

Sociological social work: a cartoon

I trace an account of social work—and sociology—that I believe holds a promise for re-forming the relationship between the two. I develop the argument in two ways. First, taking 1920s Chicago as a case study, I will attempt ‘a history of the present’ to suggest how the relationship between sociology and social work came to be as it is. I will suggest that the practice of some (both familiar and forgotten) people in 1920s and 1930s sociology and social work is best explained as a form of ‘sociological social work’. Second, after tracking this genealogy, I suggest an agenda for sociological social work that consists of straining to enact certain kinds of inter-disciplinary relationships, developing methodological social work practice, hearing occasional sociological frontier conversations and shared theorising. I illustrate how these arguments challenge both sociology and social work and both theory and practice.     

The contemporary reconstruction of finnish social work expertise

Reflexivity has been one of the central themes in Finnish social work discussions in the 1990s. It can be seen as an effort to respond to the demands of post-modern society. This article concentrates on analysing fundamental changes in Finnish social work from the viewpoint of current trends in practical social work, academic training, and research practices. This process can be described as a breakthrough of reflexive professional practices compared to the previous phase of academization, which is also discussed. The present stage of development of Finnish social work provides an interesting example of, and a point of comparison for, the contemporary European discussion about various social work profiles. The demand for reflexive professional competence also increases professional responsibility and autonomy. Consequently it gives rise to new forms of state support for and control over the professions. In Finnish social work this means strengthening social work education and modifications in the respective legislation. Finnish social work education has been highly academic, providing an MA degree in social work since 1981. Within the present renewal process, social work is becoming a major subject area with its own chairs. All this opens new opportunities for social work research and practice developments. Three significant examples of recent Finnish social work research are summarized and questions of reflexivity in social work are also addressed.     

Combating Poverty and Social Exclusion: Implications for Social Work Education

This article considers the importance of understanding poverty for social workers and the ways it is delivered on social work programmes. It reviews the context in which poverty is experienced by service users and social workers. It then goes on to consider the ways in which teaching about poverty has been approached in social work education. Drawing on the experiences of the authors of designing and delivering a module on social work, poverty and social exclusion on a postgraduate DipSW programme it considers an approach to developing poverty aware social work practice for social workers in training. Finally it discusses ways in which the new three year qualification for social work training might develop this subject more fully in ways that seek to combat poverty and social exclusion amongst social work service users.     

Resilience as Reflexivity: A New Understanding for Work with Looked-After Children

This article argues that the current model of resilience in the social work literature, through its predominant focus on outcomes and behaviours rather than the underlying processes of development involved, risks superficiality and appears to lack an underpinning psychological theory of the way in which resilience develops. In response, I propose a psychodynamic understanding of this process, which sees resilience as rooted in the capacity for reflexivity (defined here as an awareness of one's own mental state and the mental states of others), and which describes how this capacity develops. This holds that a strong-enough ego, with the capacity for resilience-as-reflexivity, is the necessary precursor of the child's ability to make use of positive experiences. This psychodynamic understanding of resilience development aims to give social workers a greater appreciation of how the mental health of children in the care system may have been affected by their experiences, and how they can be helped to develop the psychological foundations of resilience and therefore better mental health. I suggest that workers can use this understanding to assess the stage of resilience-development a child has reached, and to inform therapeutic work aimed at strengthening their resilience.