Conceptualizing Cultural Politics in Subcultural and Social Movement Studies

In this article it is argued that combining theories of social movements and subcultures provides a way of 'conceptualizing cultural politics'. The focus is on debates that have taken place over the conceptualization of subcultures and social movements as well as the status and viability of cultural politics. Contemporary subcultural theorists are critical of the rigid concepts used by the Centre for Contemporary Cultural Studies (CCCS) but, it is argued, they provide few feasible alternatives. They also have little to say about the supposed contemporary significance of cultural politics. New social movement (NSM) theorists, on the other hand, have generated conceptual frameworks that recognize the complexity of collective phenomena and have developed an approach which enables us to engage with the controversy over cultural politics. However, they concentrate too narrowly on struggles waged at the level of lifestyle, culture and civil society. The article shows how, like the CCCS, critics of NSM theory rightly question the potency of symbolic challenges and stress the persistent role of material issues and the continued part that conventional political actors, such as the state, play in contemporary social conflicts. Finally, the case of New Age Travellers is used to illuminate these debates in subcultural and social movement studies and to show how elements of each approach can be employed fruitfully in empirical research.     

A qualitative study on the pros and cons of ethnically matching culturally and linguistically diverse (CALD) client families and child protection caseworkers

A review of the literature indicated that empirical research into the advantages and disadvantages of ethnically matching child protection caseworkers and culturally and linguistically diverse (CALD) client families is not extensive. The main aim of this study was to address this gap. Qualitative interviews were conducted with 29 CALD client families and 17 child protection caseworkers (as part of a larger study). It was found that if CALD families fear a breach of confidentiality (because of cultural reasons to protect the family's privacy and name), and this fear exceeds the two main benefits of ethnic matching – namely, that it helps overcome language barriers and provides (cultural) sensitivity – then they are likely to prefer a non-matched caseworker. This may be a challenge in child protection practice if the pool of culturally competent caseworkers is small. Another challenge identified was when CALD families preferred an ethnic match but was seen by case managers as a risk to the accurate assessment of a child's wellbeing because the caseworker was over-identifying with the client family. Thus, the provision of a culturally sensitive service can be at odds with the need to protect children from harm. This issue is seen as best addressed on a case by case basis. This study is significant because it has shown that ‘over-identification’ is an important work practice issue in this matter. It has also used empirical evidence to inform best practice principles regarding ethnic matching.     

Human Development Education for Social Workers in Multicultural Societies

In many countries, social workers are faced with the challenge of tailoring their practice to the diverse needs of children and families in multicultural realities. Our training and teaching practices, however, lag behind in their readiness to face this challenge. Attempts to reconcile cultural perspectives and postmodernism with the traditional goals of human development education are generally premised on the following assumptions: (a) postmodernist education fosters the ability to think critically and question assumptions underlying claims to knowledge; (b) theories should be evaluated for their usefulness and applicability to a more equitable society; and (c) a dialogic model of education in human development highlights the ‘inherently polysemous’ nature of human existence rather than transmitting a codified body of knowledge. The paper calls attention to the challenges of cross‐cultural psychology, indigenous psychology and postmodern critique and offers the means of confronting these challenges. Examples are based on teaching experiences in Israel and the US.     

Mixed‐Method Evaluation of Continuing Professional Development: Applications in Cultural Competence Training

Continuing professional development has been identified as an important tool for advancing the competence of social workers, yet outcomes of professional development are conventionally evaluated using methods that cannot provide trustworthy information about program effectiveness. This paper suggests that innovations in social research can be applied to strengthen the evaluation of educational outcomes from continuing professional development. The benefits of designing a mixed‐method evaluation of educational interventions are explored by reviewing the experience of implementing a cultural competence continuing professional development workshop series in Toronto, Canada. Review of the process demonstrates that the combination of methods results in a richer data set that can answer questions about both the process of the learning experience, and the effect that training has on professional practice.     

The Impact of Ethnicity and Phase in Training on Israeli Social Work Students' Satisfaction with the Field Instruction

Students' evaluations of their satisfaction with their field instruction including their field instructors, agency, and learning opportunities have been the focus of earlier and more recent studies. However much less is known about students' satisfaction in non‐English speaking countries. Even rarer are studies on how satisfaction differs among diverse ethnic groups and phase of training. This study focuses on the impact of ethnicity (Jewish and Israeli Arabs), and phase of training (second or third years) on the satisfaction of Israeli social work students with their field instruction. Some 742 second and third year students reported their satisfaction on a self‐administered questionnaire. Third year students who had already completed two academic years of training were more satisfied with their field instruction than second year students. Arab students were significantly less satisfied with their field placement agencies. Second year Arab students were also less satisfied with their field instructors and their field instruction in general than second year Jewish students. The lower satisfaction might be true for other minority groups in Western countries and should be further investigated. We recommend increasing cultural sensitivity in the curriculum of social work education as well as preparatory workshops before the beginning of field practice.     

Reframing the Discourse on Social Work in the Arab World: Considerations for the Accreditation of Social Work in the UAE

Drawing on the author's experience of teaching social work in the United Arab Emirates (UAE), this paper will interrogate the pervasive question, significant within academic circles and the wider public discourse, on the issue of values and how they are framed or not by their relevant cultural contexts. This is a critical period in the history of the development of social work in the UAE where the International Association of Schools of Social Work subjected the first professional social work education and training programme offered to the rigour of a review process. Currently most social work programmes are evaluated against Western social work accreditation frameworks and quality assurance processes. While this practice may be appropriate in certain contexts, in others, such as in the Arab world, a more authentic frame of reference is required. To this end, the frame of reference lies in the Islamic prophetic traditions and culture, uniquely characteristic of the Arab world in the Gulf Cooperation Countries (GCC). It not only provides the backdrop to the ideological context for practice and education but also for quality assurance purposes as in the case of accreditation. A quick perusal of global accreditations of social work programmes reveals intense scholarly debates about what should constitute a dynamic curricula, necessary resources, ideology, administrative needs, processes and structure of social work programmes. Given that all of these criteria satisfy the conditions for accreditation, there is still ample opportunity within the different socio-cultural contexts for variations in the curricula of social work programmes being offered universally.

There is little doubt, despite the recent debates on the accreditation processes, that the primary goal is to ensure quality programmes and competent preparation for social work practice. In this paper the author will argue that while subscribing to this academic rigour, a paradigm shift is imperative to understand what constitutes culturally sensitive social work education and training. This paper will demonstrate that the values and ethics rooted in the ideology of the Arab world should determine and influence academic and practice paradigms.     

文化转型中满族文学的情感轨迹

渔猎文化和农业文化有着不同的文化特质,在文化转型及其磨合中,满族的语言、心理、思维、风俗习惯等都发生了改变,满族文学创作也随之表现出了巨大的情感落差。文化转型中满族生活状貌的改变及情感变迁真实反映在满族文学作品中,造就了满族文学发展史上独特的景致。     

藏彝走廊边缘群体的主体性表达——羌寨罗达的文化意义

多族群地区中,族群文化互动是一个客观事实,也是人类学研究的经典话题,探讨文化互动中边缘群体的主体性则是新近人类学关注的主题之一。在藏彝走廊地区,羌族在吸收藏族的罗达后,根据自身社会结构、信仰和认知方式对罗达进行了积极的生产和维持。这是一个文化经营的过程,它体现了身处边缘状态的羌族利用自身观念和价值创造文化与保持身份认同的主体能动性。探讨边缘群体的主体性表达有助于深化和拓展华夏边缘论,超越中心与边缘的对立,同时也有利于思考全球化时代地方     

泰国銮披汶时期的文化政策及其意涵

銮披汶1938年出任泰国总理后大力推行极端民族主义政策,其中不少是通过自上而下的文化改造国家法令推行的,因此也被称为“文化民族主义”。这一文化政策对泰国的艺术文化、社会发展等方面都产生了深刻的影响,在泰国现代社会的身份认同和文化塑造方面也发挥了重要作用。銮披汶时期的文化改造以西方社会作为模板,以作为民族国家的泰国能达到西方国家文明水准为目标,这与他对文化实用主义的认知有关。梳理并剖析泰国銮披汶时期的文化政策,将有助于我们更好地理解其民族主义政策及泰国现代文化的生成根基。