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    Social Workers for Social Justice: Interview with Relando Thompkins

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    What is Social Justice, and why is it needed? Social justice is a term used by advocates and practitioners who seek equality and solidarity for the purpose of creating a just society. In today’s current economical and political climate, many people will argue that more injustices permeate throughout society more than ever. With for profit prisons, cuts to education, income disparity, marriage inequality, more people are needed to bring awareness on these issues. I had the pleasure to do a Q&A  interview with Relando Thompkins, MSW who is a dedicated blogger and activist on social justice issue.

    SWH: Tell me a bit about your background and how you made the decision to enter in to social work? 

    Relando Thompkins: I was born and raised in Detroit, Michigan. Personal life experiences with the intersections of racism and classism are what initially sparked my interest to explore the systems of oppression, and feeling marginalized for a variety of reasons as a poor young man of color gave me a sensitivity to noticing the marginalization of other people in groups different from my own.

    I attended Oakland University for undergraduate school, and found an attraction to the social science courses because my experiences there gave me a deeper understanding of some of the social injustices of which I was already very familiar with through my lived experiences, as well as some that I was not as familiar with. When I sat in my indignation at many of the social ills that existed, I figured to myself that I could either use all of that energy in a negative way, or channel it into something constructive that could be helpful to myself and others.

    For me, Social Work was a natural fit because its code of ethics really resonated with me, and not only did I see the profession as a means to study the systems that contribute to oppression on a variety of levels, but I also saw Social Work as a platform where I could use what I already know and have learned to take actions to actively work against oppression and marginalization in a variety of ways.  By the end of undergrad I was hooked, and went on to obtain my MSW at the University of Michigan. Social Work is a way of life, and I’ve been on the journey ever since.

    SWH: How did N.A.H. come about, and What types of issues do you focus your writing?

    Relando Thompkins: I had experiences in college that helped me to further understand not only the parts of my identity that leave me vulnerable to oppression, but parts of myself that are privileged and can be used to be oppressive to others. I came to an understanding that I’ve learned a lot of misinformation about people who aren’t like myself, and decided to commit to an ongoing journey of unlearning the misinformation, and learning new information. As I’ve explained in another interview, I consider myself to be an Aspiring Humanitarian in the sense that I am continually searching for ways to be more humane to those around me; to unlearn information that is harmful so that I can make room for information that is helpful to, and inclusive of myself and others.

    I wanted to document some of my experiences on this journey, and take others along with me. Thus, relandothompkins.com, my very first Blog post, and Notes from an Aspiring Humanitarian was created.

    I explore a variety of issues through Notes from an Aspiring Humanitarian, many of which deal with our social identities such as race, sex, class, religion & spirituality, gender identity & expression, sexual orientation, age, ability status and others, and how certain beliefs about people in these different groups can create privilege in the lives of some, and oppression and discrimination in the lives of others.

    SWH: How do you define Notes from the Aspiring Humanitarian and its mission?

    Relando Thompkins: For myself, Notes from an Aspiring Humanitarian is a collection of quotes, personal accounts and reflections, news stories, or other artifacts that I feel have an impact on my development as I work to become more humane to others. Notes from an Aspiring Humanitarian also serves as a platform for some of my writings about issues of diversity, inclusion, equity, and social justice.

    In addition, Notes from an Aspiring Humanitarian is a valuable resource for social workers, helping professionals, community members, or anyone else interested in social justice, as readers are also able to find any tips or resources I have, as well as any lessons I’ve learned that I feel could be helpful to others who wish to take up the task of working with others toward more equitable and inclusive communities.

    By exploring social identities through written word, film & video, and other forms of media, I hope to expand and enrich conversations about social issues that face our society, and to find ways to take social action, while encouraging others to do so in their own ways. One hope being, that if we can all see ways in which we contribute to the chaos, we can change the way we operate and work toward more equitable and inclusive solutions.

    SWH: How does someone get you to report on their organization or highlight their activities?

    Relando Thompkins: Anyone interested in reporting their organization can contact me via email at relando@relandothompkins.com or by using the contact form on my website. You can also email me with questions, suggestions for future topics you’d like to hear about, share news stories, and comments. I love responding to questions from my readers, and you can read a few examples of my responses to readers in the past here, here, and here. So please, contact me. I love hearing from you.

    I also feature a special segment of Notes from an Aspiring Humanitarian entitled “The People Who Inspire Series” in which I highlight individuals and organizations that seek to improve the lives of others in a positive way. Many of the individuals in this series have been nominated by others, so if you know of anyone who inspires that you’d like to see featured in the series, feel free to email me or use my contact form with details. To learn about the work of the individuals who’ve been featured so far, browse The People Who Inspire Series’ Showcase.

    SWH: I know you were considering do a podcast on social justice issues….how is the planning process coming?

    Relando Thompkins: My planning for this is still ongoing, but I’m enjoying the process. I’ve been playing around with different software, and even recorded a few mock segments on garage band, just to get a feel for how I might present myself. For anyone out there who might be reading this who might have any advice, or resources to offer, send them to me.

    SWH: What are your aspirations as a social worker and what areas would you like your profession to direct more attention?

    Relando Thompkins: I’ve noticed that I inhabit two spaces in my work: the academe and the community. So often on this path, I encounter “either or” comparisons asserting that one area of focus is inherently better than the other.

    Even while I was pursuing my MSW, I noticed that there were at least two “camps” among us in terms of the directions that we each wanted to go in. I’m sure many people may have a preference that they lean towards more than another, as do I. However, I can see a “both and” reality in my practice in which elements of academics and community practice have an interdependent relationship with each other, enabling me to be an even better practitioner.

    Long term, I hope to continue to be able to work in areas where I am able to work towards building more equitable and inclusive communities, and have time in the classroom that I can dedicate specifically to engaging social work students, practicing social workers, and other helping professionals in experiences that increase awareness of ourselves and our experiences in relation to others, and how those experiences can impact our lives and relationships personally and professionally.

    There’s a quote I love that says “Because oppression is seen as systemic, we tend to absolve ourselves of blame, but unless someone chooses to identify themselves with institutions and systems, the act of honest confession will never take place.”  It’s easy to work against the ills of others, but I think what is even more important and necessary is to look at ourselves to see how we contribute to the chaos, so we can changes for the better. Engaging myself, other helping professionals, and community members in the important “personal work” required to build relationships that can allow us to create a better society will be a lifelong challenge that I’m proud to dedicate myself to.

    In terms of what areas I’d like the profession to direct more attention to, I have a few thoughts: I think that in many ways, people are still unsure of what Social Work is, and what it does, so I would like to see more concentrated efforts to increase the visibility of Social Workers on the national stage. I do what I can with N.A.H., swhelper.org does a great job of highlighting the work of Social Workers, and I know that there are many others who are working toward increasing the visibility of Social Workers as well. I think this needs to continue.

    One of the things that really resonated with me about swhelper.org is that it seeks to connect helping professionals internationally. I think it builds unity and collaboration, and linking up with other colleagues around the world for a dedicated purpose is very necessary and I think SWH deserves a lot of attention from the profession.

    Lastly, I value title protection for anyone who has gone through and completed the education and field experience to be a Social Worker. I can see the merit of ensuring that someone with say, a degree in mathematics who does not possess another degree in Social Work is not able to identify themselves as a Social Worker, but I see Title Protection as it is currently enforced as excluding a lot of our colleagues who have earned the right by getting the degree, particularly those in community practice who see themselves being able to serve best in the community and not by taking the clinical route. In fact, some states only recognize the clinical license, leaving community practice behind. My colleague Rachel L. West wrote about an example of this at her blog the Political Social Worker. This is definitely an issue that I think deserves further exploration do determine if the way it’s being implemented is in service of all Social Workers.

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    Deona Hooper, MSW is the Founder and Editor-in-Chief of Social Work Helper, and she has experience in nonprofit communications, tech development and social media consulting. Deona has a Masters in Social Work with a concentration in Management and Community Practice as well as a Certificate in Nonprofit Management both from the University of North Carolina at Chapel Hill.

    Culture

    What “Bachelor in Paradise” Can Teach us About Empowering the Disability Community

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    Are you a fan of “Bachelor in Paradise?” Whether you realize it or not, this season of the “Bachelor” franchise spinoff took on the topic of disability empowerment. Which is not exactly an expected topic for mainstream television. For years, the “Bachelor” series has been criticized for featuring primarily White contestants, and has worked to diversify the races and ethnicities of the people they draw on the show. But what about people from the disability community or people who identify as Deaf or hard-of-hearing?

    Being disabled or Deaf or hard of hearing are also social identities in American culture – identities that should not be overlooked in the show’s representation. These communities represent what some refer to as the largest minority community in the United States at 26 percent of the U.S. population according to the Centers for Disease Control and Prevention. In the following, we’ll discuss more about why this year’s “Bachelor in Paradise” was so significant and what that may mean for social workers.

    Introducing Abigail

    A few years ago, we did have Sarah Herron on the show, a woman with a physical disability, although her presence was short-lived. But this season, the very first person down the stairs to the Mexican beachfront hacienda was Abigail Heringer, a 26 year-old woman who identifies as Deaf due to congenital hearing loss from birth. She received cochlear implants at the age of two but does consider herself disabled due to her hearing impairment and loss. Abigail was a central figure in this summer’s Bachelor in Paradise due to her romance with Noah Erb.

    It was refreshing to see a disabled person in a romantic relationship given the history our culture has of thinking that disabled folks are asexual, incapable of having sex or in need of being protected from any kind of sexual contact. Abigail and Noah’s relationship has played out on television screens across Bachelor Nation – from their devastating breakup at the show’s conclusion to their rekindled romance announced subtly on social media later. This demonstrates that members of the disability community have relationships too, and that this is 100% normative behavior, with breakups, glitches, awkwardness, kissing and all!

    The Dignity of Risk

    So how does this relate to social work practice? One of the central tenets of good disability social work is how we need to honor the concept of the dignity of risk. This is the idea that everyone can learn from everyday risks. Central to honoring the dignity of risk is respecting an individual’s autonomy and self-determination to make choices. Also important, is the right for our clients to make choices even if social workers or other professionals in the person’s life feel that they could endanger the decision-maker in question. In order to respect a person’s dignity of risk, one should provide intermittent support even if others do not approve of the choice.

    As there is inherent dignity in the experience of everyday risk, this concept suggests that limiting a disabled person’s ability to make even a risky choice, or limiting their access to the learning that comes along with a potentially emotionally painful risk, such as dating, does not foster overall wellness in the long run. Abigail, from this year’s “Bachelor in Paradise” is a wonderful example of the kind of empowerment needed, rather than sheltering one from risks in life.

    Robert Perske famously wrote:

    “Overprotection may appear on the surface to be kind, but it can be really evil. An oversupply can smother people emotionally, squeeze the life out of their hopes and expectations, and strip them of their dignity. Overprotection can keep people from becoming all they could become…”

    Arguably, the dignity of risk may be among the most challenging tenets for social workers to embrace in their practice, but it is vital to accept given its intersection with self-determination. The dignity of risk also involves learning about the part of life that involves sexual and romantic relationships. Social workers need to remember to talk to their clients about sexuality in a developmentally appropriate manner. It is important not to cut off conversations about this topic, or to skirt the subject when it comes up. We must also support our clients in exploring how to engage in healthy relationships when they have the opportunities to be in them.

    It’s wonderful that Abigail Heringer can be a model in reminding us of this important lesson for empowerment-oriented disability social work. One that embraces the dignity of risk for those who wish to date! With that being said, here’s to Noah and Abigail’s relationship!

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    Disability

    Unpacking the Historical Relationship of Racism and Ableism

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    A key part of anti-racist social work practice is engaging in the art of reflection as we consider the person in the environment. This also involves being aware of the larger social context in which we live and practice. The social context can, for some people, include experiences of racism and ableism. Recently, I wrote about the symbiotic relationship between racism and ableism and why social workers should care about it. Now, I want to take a step back and look at the historical context that leads us to where we are today with the relationship for disabled people of color. Through the consideration of history, we can understand how to better move forward with integrity as anti-racist social work practitioners.

    As the poet Maya Angelou said “History, despite its wrenching pain, cannot be unlived, but if faced with courage, need not be lived again.” So what are the historical roots of this relationship between racism and ableism? Let’s explore.

    Historical Roots of Ableism and Racism

    We began to see the interaction between ableism and racism way back in our nation’s history. Let’s look at four examples to make this relationship clear. During slavery times, slaveowners conjured up the idea of drapetomania, the alleged psychosis that was experienced by runaway slaves which in retrospect was emblematic of the interaction of ableism and racism. This is an example of how race is pathologized to create racism. In other words, people of color were treated in specific oppressive ways in order to create barriers and conditions that resulted in the origination of disability categories. In reflecting on drapetomania, Isabella Kres-Nash points out that “the concept of disability has been used to justify discrimination against other groups by attributing disability to them.” Of drapetomania specifically, Kres-Nash says this is an example of a “disability being created by people in power in order to preserve social order” all of which occurred in a racialized context during slavery.

    Moving into the 19th century, we can point to the popularity of phrenology, a pseudoscientific technique originally developed in the late 1700s which purports to determine an individual’s character and abilities (and therefore, alleged superiority). This could be deduced from the size and shape of various bumps on a person’s head. Phrenology, among other things, was used to justify the practice of slavery, as was depicted in the film Django, Unchained. Although this pseudoscience has long been discredited, this technique is considered a precursor to modern neuropsychology and rears its ugly head once in a while in current-day conversations about the use of technology and facial recognition (which is known to be much less accurate for people of color).

    Scientific Racism

    If we look to more recent times, such as the turn of the 20th century, we can see connections between racism and the ableist Eugenics movement which sought to breed a perfect human race through a form of “scientific racism.” This movement often targeted what were known as “feebleminded” people (now known as intellectually and developmentally disabled people), among others, for sterilization, many of whom were people of color. In his discussion on the treatment of African American and Black “feebleminded” people, historian Gregory Dorr says “African Americans had become the targets of extra-institutional and extra-legal sterilizations, reflective of a more general southern racist view that it was necessary to further protect the white race itself from black folks.” Thus, scientific racism is a prime example of the relationship between racism and ableism.

    An Unusual Island in Maine

    In the early 1900s, what transpired with the inhabitants of Malaga Island in Maine is also emblematic of the relationship between racism and ableism. This small coastal island was a multiracial fishing community originally founded by an ex-slave. While inter-racial marriage was illegal, the community apparently allowed people to live and let live in this regard. It is said that many of the inhabitants of the island were “feebleminded” or intellectually and developmentally disabled, as we would now say. Whether this is accurate is unknown. As the Eugenics movement gained popularity and as the value of Maine’s coastal islands became more clear as potential tourist destinations, state government officials issued an eviction order to all of the Malaga residents – of all races and ethnicities. All residents who had no place to go were to be placed in the Maine School for the Feebleminded, where some were eventually sterilized and lived out the rest of their lives. The price of miscegenation was banishment from a happy community due in large part to ableism and racism.

    An Inextricable Link

    These four historical lessons give us some important context for what we may see in social work practice today. So, to put it all together, when we look at how structural racism works, we see the ways in which it has pathologized Black and Brown bodies for the purpose of keeping the White status quo in place. We can see how a society that benefits from structural racism is simultaneously responsible for facilitating environments that promote the development or highlighting of disability. These historical situations set the foundations for present day scenarios in which racism and ableism interact regularly – in our criminal justice system, in our education system, in our health care system, in our child welfare system and beyond.

    Action Steps

    How can you learn from this history and move on in a positive direction? Your job is to reflect on the ways in which the past plays out in the present day, and to identify the ways in which you can disrupt the powerful relationship between ableism and racism in your social work practice. Here are five steps you can consider taking today as an equity-minded social work practitioner:

    1. Become aware of all of your client’s social identities, think about disability as an identity, not just race.
    2. Use data to identify inequitable processes and outcomes based on both race and disability.
    3. Reflect on the differential consequences of social work practices on people and communities based on race and disability.
    4. Exercise agency to produce equity across racial and disability groups.
    5. View the practice context as a potentially oppressive and marginalizing space and self-monitor interactions with clients/patients/constituents of different racial and disability social identities.
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    Disability

    Sexual Education & Disability: Why it Should Matter to Social Workers

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    What do you get when you mix the taboo nature of discussing sexual intimacy with the social stigma surrounding intellectual and developmental disabilities? The answer: a heck of a lot more problems than you might think. Sexual education in the school setting is already a hot-button issue for non-disabled students. But when students with intellectual and developmental disabilities are introduced into the mix, so too are the ableist stigmas we all hold.

    Taboo-Nature

    I would like to start this piece with a brief exercise one of the health teachers at my high school conducted at the beginning of sex ed. Repeat after me: Penis. Vagina. Penis. Vagina. Why do you think she would make a room of teenagers yell these words in school? Isn’t that inappropriate? If you think it is, you proved my point from earlier. Sexual intimacy and anything loosely related to sex are currently incredibly taboo topics. To help break down the air of discomfort surrounding such topics, that health teacher did something many are afraid to do: she spoke openly and encouraged others to follow suit.

    One could argue these topics are not to be spoken about simply because we are taught to not speak about them. A child can ask why their anatomy is different from their siblings, but they will often be met with shushes or roundabout answers. In many cases, there is no reason for this reaction other than traditional values. Those same values are often times what causes conflict in regard to sexual education in public schools.

    My sex ed experience at a public school was mediocre at best. Genitalia, STIs, and contraceptive methods were discussed. Consent was not taught nor were the proper ways to actually engage in sex, just that if we did it we should do it safely. This was not the most educational experience. And if this is what I received, what is the experience of children and adolescents with intellectual and developmental disabilities?

    The Institutional Deficit

    Working in a behavioral school for boys with emotional, developmental, and intellectual disabilities yields an interesting perspective. These students are taught the same subjects most other students in the country are taught just with more academic and therapeutic support. However, they are not always provided with a health class.

    I worry greatly about this institutional deficit, partly due to my own ableism. These students are receiving very little, if any, sexual education during the school year from our faculty and who knows what they see on the Internet and what their families and friends are telling them. As they get older and begin to develop their curiosity, I am worried that they might not always have a reliable source of sexual education. With that, the concept of consent is often discussed but not in the context of intimacy. I don’t know if the connection between consent and sexual activities has been made or if it ever will be in this school setting. I don’t know if some of these students would understand the magnitude of these topics. I’d like to think these kids can do anything, but from what I’ve seen I don’t know if I would feel confident in their understanding. I wish I could feel otherwise.

    Deeper Issues

    Individuals with an intellectual or developmental disability are seven times more likely to experience sexual assault than non-disabled people. In many cases, the perpetrator is another individual with an intellectual or developmental disability. Ableism likely prevents people from thinking this to be possible. Common stereotypes around this population convince the non-disabled community that these individuals can do no wrong and are by default sweet and innocent. Of course, this is not realistic. Another ableist stereotype, as seen above, is the incapability of this population to understand topics related to sexual education and sexual intimacy. Like the non-disabled community, however, individuals with an intellectual or developmental disability prove that idea wrong.

    Why This Matters to Social Workers

    So, if people with intellectual and developmental disabilities are able to learn about sexual education, and learning about sexual education dramatically decreases instances of sexual assault, then what is the reason for this population to not receive sexual education? The signs point towards ableism held by those in helping professions, with social workers being a perfect example. While the social work community prides itself on how educated and accepting they are of different identities, very rarely do social workers take the time to reflect upon identities they may not be as familiar with. Race and sexual orientation are examples of identities social workers study extensively, but disability as an identity and the depths of disability culture are rarely examined. To combat this, social workers need to begin the process of confronting personal ableism.

    Confronting personal ableism is difficult, but doing so will only benefit social workers and others who choose to do so. It is important and necessary to challenge internal biases. Critically examining personal ableist ideas pushes social workers to gain a different perspective. Through this difficult process, one gains clarity in the issues they may not even know they wrestle with. Understanding how ableism impacts perceptions allows social workers to get a firm grasp on the disability community. They may begin to feel empowered to advocate for a change they never once considered, such as a stronger sexual education program for people with an intellectual or developmental disability. The importance of critically examining personal biases should be emphasized throughout the entirety of the social work community and by every social worker.

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