community development social work essay

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In This Article Expand or collapse the "in this article" section Community Development

Introduction, introductory works.

• Theories of Development
• Toolkits and Guidelines
• Asset-based Community Development
• Community Building
• Social Development
• Adult Literacy Education
• Assets for the Poor
• Community Organizing, Collaboration, and Coalition Building
• Participatory Action Research
• Social Entrepreneurship
• University–Community Partnerships
• Specific Populations and Case Studies

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Community Development by Frances Dunn Butterfoss LAST REVIEWED: 23 August 2017 LAST MODIFIED: 23 August 2017 DOI: 10.1093/obo/9780195389678-0192

Community development, also known as community economic development, is a multidisciplinary and interdisciplinary field. Practitioners and scholars representing disciplines such as urban planning, social work, rural sociology, public health, and international development have developed its many models and methods. The concept of community development incorporates two elements. The concept of “community” refers to people who reside in a particular geographic location, such as a neighborhood, village, industrial corridor, rural area, or small town, and who interact with each other and share common characteristics, such as interests, ethnicity, socioeconomic status, culture, or activities. The concept of “development” refers to economic development as part of a planned change effort to improve the standard of living and well-being of people. Typically, community development targets local communities beset with economic and social problems, such as concentrations of poverty, high crime rates, abandoned buildings, substandard housing, outdated infrastructure, unemployment, and a poor economy. The specific objectives of community development depend, however, not only on the needs of the local community, but also on the interests of the organization or group initiating the development activity.

Johnson Butterfield and Korazim-Korosy 2007 points out the interdisciplinary and international nature of the field of community development. Since it is impossible to cover all the ways that community development is implemented in countries around the world, the books listed below provide some reference to the practice of community development in the United States, Canada, and the United Kingdom. Community development practice is bounded by policies and legislation in the various countries where it is practiced. There are, however, commonalities in the practice of community development that emerge, and practitioners in one country can learn from the community development approaches in other countries. Halpern 1995 provides a history of initiatives to address poverty in the United States up through the 20th century. Chaskin, et al. 2001 outlines four areas of community development—leadership development; organizational development; community organizing; and collaboration, partnerships, and organizational networks—as key elements of community development drawn from research on comprehensive community initiatives. Campfens 1997 is a major work on community development that provides deep insight into efforts at community development around the world. Starting with the definitions of “community,” Somerville 2011 brings UK models and methods into focus. Craig, et al. 2011 is a reader than spans sixty years of community development efforts in the United Kingdom and countries across the world. DeFilippis and Saegert 2007 is a collection of critical and important articles that define the field of community development in the United States. Emerging areas of community development include inner-city business development, improving community safety, and efforts to build human capital and social capital through labor markets, youth development, and schools in disadvantaged neighborhoods. Brophy and Shabecoff 2001 is an important contribution as a guide to careers in community development.

Brophy, C., and A. Shabecoff. 2001. A guide to careers in community development . Washington, DC: Island Press.

Provides information about the various and multiple possibilities for careers in community development.

Campfens, H., ed. 1997. Community development around the world: Practice, theory, research , training . Toronto: Univ. of Toronto Press.

A seminal work on community development that includes practice, theory, research, and training.

Chaskin, R., P. Brown, S. Venkatesh, and A. Vidal. 2001. Building community capacity . New York: Aldine DeGruyter.

Provides a conceptual framework for community development by outlining four areas of capacity building in comprehensive initiatives.

Craig, G., K. Popple, M. Shaw, and M. Taylor. 2011. The community development reader: History, themes, and issues . Bristol, UK: Policy Press.

Offers a view of international development over the sixty years prior to publication, from best practices and research.

DeFilippis, J., and S. Saegert, eds. 2007. The community development reader . New York: Routledge.

A compilation of major articles that together bring students and scholars up to date on the state of community development in the United States.

Halpern, R. 1995. Rebuilding the inner city: A history of neighborhood initiatives to address poverty in the United States . New York: Columbia Univ. Press.

An excellent historical review of efforts to address poverty through policies and programs in the United States.

Johnson Butterfield, A. K., and Y. Korazim-Korosy. 2007. Interdisciplinary community development: International perspectives . Binghamton, NY: Haworth.

Includes an examination of the concept of interdisciplinarity in community development, with examples from best practices and research from around the world.

Somerville, P. 2011. Understanding community: Politics, policy and practice . Bristol, UK: Policy Press.

Emphasizes the concept of the beloved community within the UK context.

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Social work and community development: a critical practice perspective

2018, European Journal of Social Work

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Social Work and Community Development

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Peter Walker, Social Work and Community Development, Community Development Journal , Volume 51, Issue 3, July 2016, Pages 452–454, https://doi.org/10.1093/cdj/bsw013

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Social work and community development have always been uneasy bedfellows. On one hand, community development is seen as one of the tools used by social workers working in community settings, and it is recognised as a skilled practice within social work education. On the other hand, community development is a discipline in its own right with its own values, theory and practice history, and/or it is associated with other disciplines that are wide-ranging in scope, from citizen scientists to health settings, Sociology and Geography to name a few.

One of the key points of difference between the discursive positions of social work and community development is the consideration of power and the position of experts. Social work in the neo-liberal and (possibly) post-neo-liberal era has moved to a position of claiming the expert role through legislative powers, mandatory degree and qualification pathways and registration in some locales, whilst community development in contrast tends to focus on the transferral of power to the community and on engaging the expertise already within that community to generate and meet local needs. This difference links to social and cultural capital as conceived by Bourdieu (1986) , who highlighted that capital in all its senses (economic, social and cultural) was a power resource for class conflict and could be used by communities to gain self-determination and enhance participatory governance. As such there are often conflicts between social work and community development in the acknowledgment that community development practice may be, at times, oppositional to social work practice. Community development may not always be bottom-up in process, thus positioning the definition and practice of community development as a site for possible capture by competing forces such as the state and larger organisations that may engage in top-down provision of community engagement for their own ends. So it is into this uneasy relationship that Forde and Lynch enter with their new book ‘ Social Work and Community Development ’.

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• > The Well-Connected Community
• > Community Development: Principles and Practice

Book contents

• Frontmatter
• List of Tables, Figures and Boxes
• Preface to the Third edition
• Acknowledgements
• Structure of the Book
• 1 Community Connections: Value and Meaning
• 2 Community Networks and Policy Dimensions
• 3 Community Development: Principles and Practice
• 4 Working with Communities: Different Approaches
• 5 Networks: form and Features
• 6 Network Functions
• 7 Networking Principles and Practices
• 8 Networking for Community Development
• 9 Complexity and the well-connected Community
• 10 Issues and Implications
• 11 Developing the well-connected Community
• Suggested Further Reading

3 - Community Development: Principles and Practice

Published online by Cambridge University Press:  17 April 2021

There is no greater service than to help a community to liberate itself.

If society needs ‘community’, and community doesn't necessarily just happen, what is needed to help bring it about? How does community work support networks and promote greater connectivity? Chapter 3 provides an overview of community development. It traces the history of community development as a form of funded or external intervention over the past century and up to the present day. The role of community workers in supporting networks is highlighted briefly, in preparation for a more detailed consideration in the following chapters.

This book generally views community development as a professional occupation, a paid role with established values and skills, and associated responsibilities to achieve certain outcomes. I fully acknowledge that many factors contribute to the development of communities, most importantly the time, energy and expertise of local community members themselves, as well as resources, technical expertise and activities offered by partner organisations. Many communities function well without professional inputs, although all can benefit from even small amounts of support, for example advice, facilitation, mediation and reflection.

Community development in the UK has tended to emphasise a generic approach to strengthening community capacity and tackling broader issues around equality and social justice (Gilchrist and Taylor, 2016). Processes and principles are regarded as paramount and this is reflected through an emphasis on working with , rather than for or on behalf of , people. In this book, the term ‘community development’ is used broadly, encompassing a number of approaches to working with communities, and these different models will be explored further in this chapter.

Definitions of community development

The United Nations referred to community development as ‘a process designed to create conditions of economic and social progress for the whole community with its active participation’ (United Nations, 1955). This definition captured an approach to working with people that can be used across all countries. It recognised the position of many underdeveloped nations that were on the brink of independence and urgently needed to establish basic infrastructure for transport, health, welfare, water and so on. In the global North the situation is different in that, for most people, these basics are available, even if access to services is not always fair, straightforward or satisfactory.

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• Community Development: Principles and Practice
• Alison Gilchrist
• Book: The Well-Connected Community
• Online publication: 17 April 2021
• Chapter DOI: https://doi.org/10.46692/9781447347880.005

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Principles of Community Development and Challenges Facing Deprived Communities

• First Online: 13 April 2021

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• Nino Žganec 4 &
• Ana Opačić 4  

Part of the book series: European Social Work Education and Practice ((ESWEP))

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Principles of community development are vital for community practice and for social work practice in general. They are grounded in ethical standards and values, and we might notice that there is a consensus about their content. In general, we might say that there are following groups of principles of community development and community practice: holistic sustainable community development, development based on local resources and capacities, participation in community development, strengthening social capital and community relations, adhering to human rights and social justice and eliminating inequalities, inclusion, nurturing diversity and a culture of non-violence and community ownership and autonomy towards the surrounding environment. However, it is a challenge to pursue these principles in deprived communities. Deprived communities have specific dynamic both within its structures and also with its environment. These challenges are connected with the oppression of the community; they are related to oppressive relationships within the community and social disorganisation, reduced social cohesion and insufficient community participation and reduced sense of belonging to and experiencing the community. In this chapter, authors will elaborate more specifically these challenges and underpin the arguments with empirical data. Finally, authors suggest more specific principles of community development specifically referring to deprived communities. These principles demonstrate necessity to establish a balance between trust and change as crucial for leading development further.

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Žganec, N., Opačić, A. (2021). Principles of Community Development and Challenges Facing Deprived Communities. In: Opačić, A. (eds) Practicing Social Work in Deprived Communities. European Social Work Education and Practice. Springer, Cham. https://doi.org/10.1007/978-3-030-65987-5_3

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3 Theories, Approaches, and Frameworks in Community Work

Sama Bassidj, MSW, RSW and Dr. Mahbub Hasan MSW, Ph.D.

• Why Is Theory Important in Community Work?
• Systems Theory
• Anti-Oppressive Practice
• Cultural Humility and Cultural Safety
• Indigenous Worldviews

Introduction

This chapter focuses on theories and why theories are required in community development practice. There are many theories in social work; however, we will discuss four main theories that community workers should integrate into their practice. These theories are Systems Theory, Anti-Oppressive Practice, Cultural Humility and Safety, and Indigenous Worldviews.

1. Why Is Theory Important in Community Work?

Theories help us make sense of the world – and communities – around us. They allow us to explore problems and solutions with evidence and research to support our practice, instead of grasping at straws. This is particularly important as community workers need to be aware of personal assumptions and biases that may interfere with effective community practice.

Theories may also help us avoid doing harm , unintentionally . Good intentions are not enough for community development work. As social service professionals, it is critical for us to be aware of the ways that our work can perpetuate harm and oppression – and intentionally take steps to disrupt harmful systems and practices today. In order for us to avoid repeating harmful mistakes of the past, community work must be grounded in anti-oppressive, anti-racist, and decolonizing practices and relations.

In order for us to explore different theoretical frameworks for working with communities, we must first understand what exactly we mean by community . At the most fundamental level, a community is based on relationships, identity, and a sense of belonging.

How can theories support our practice with diverse communities? What can they offer to community development work?

We will be introducing the following theoretical frameworks for community work:

• Cultural Humility and Safety
• Anti Racism 

Note: Keep in mind that this is not an exhaustive list. Continually evolving our practice, drawing on multiple theories from our toolbox, allows for deeper and broader understanding and engagement with diverse communities.

2. Systems Theory

Like every ecosystem , individuals require ongoing input (e.g. food, energy, relationships) in order to survive – and hopefully thrive. When a system’s needs are not met, we may feel out of balance, which prompts action. Preserving a state of balance (or equilibrium ) is critical for systems to survive.

According to systems theory (Healy, 2005) :

• Individuals do not live in silos (or isolation).
• We are constantly interacting with multiple systems (e.g. family, neighbourhood, city, globe) across different levels.
• Our interactions, whether big or small, have an inevitable ripple effect throughout the entire system.
• All systems operate in relationships with other systems.

This perspective allows us to develop a holistic view of individuals and communities in our practice.

Healy (2005) suggests that in addition to your self as the primary system, reflect on some of the following systems you interact with (from smallest to largest):

• Microsystem – the small immediate systems in your day-to-day life (e.g. family/friends, workplace environment, classrooms, places of worship, etc.)
• Mesosystem – the network of interactions between your immediate systems (e.g. how your family experience can impact your participation at school)
• Exosystem – the larger institutions in society that impact your personal systems and networks (e.g. government agencies, economic systems, social policies, etc.)
• Macrosystem – the intangible influences in society (e.g. ideologies, culture, common beliefs, social relationships and expectations, etc.)

3. Anti-Oppressive Practice

Q – What is the difference between more mainstream approaches and anti-oppressive practice (AOP)? How does AOP help communities understand problems as linked to social inequality?

Part of this section is adapted from:  Canadian Settlement in Action: History and Future  by NorQuest College is licensed under a  Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.

Oppression can be defined as the experience of widespread, systemic injustice (Deutch, 2011). It is embedded in the underlying assumptions of institutions and rules, and the collective consequences of following those rules. Oppression is often a consequence of unconscious assumptions and biases and the reactions of well-meaning people in ordinary interactions (Khan, 2018).

The following are some of the ways oppression can manifest itself:

Intersectionality Venn diagram by  SylviaDuckworth is licensed under a  CC BY-NC-ND 2.0 Generic license

  Intersectionality is a core concept in the discussion of oppression. Crenshaw (1989) pioneered the term “ intersectionality ” to refer to instances in which individuals simultaneously experience many intersecting forms of oppression. Since individuals don’t exist solely as “woman”, “Black”, or “working class”, among others, these identities intersect in complex ways, and are determined by a set of interlocked social hierarchies.

Video: The urgency of intersectionality | Kimberlé Crenshaw. Ted Talk.

Source: YouTube. https://youtu.be/akOe5-UsQ2o

Therefore, all our oppressions are interconnected and overlapping . Intersectionality rejects the idea of “ranking” social struggles (sometimes referred to as “ Oppression Olympics ”), as this is divisive and unnecessary, undermining solidarity (the willingness of different individuals or communities to work together to achieve common goals).

In an intersectional analysis, a person’s identity is layered, and the presence (or absence) of oppression is context-specific. The same person could feasibly be oppressed in one situation, and the oppressor in another (for example, a Black man who experiences racism in the workplace but is domestically abusive). What is important is to look at the social forces that are at play and to remember that “the personal is always political”.

It would be difficult to discuss the importance of understanding oppression without understanding privilege . Garcia (2018) describes privilege as unearned social benefits or advantages that a person receives by virtue of who they are, not what they have done. Much like oppression, privilege can also be intersectional; however, because privilege is unearned, it is often invisible because those who benefit from it have been conditioned to not even be aware of its existence. Privilege is thus a very important concept because the relationship that community workers have with communities is often a privileged standing, as they have power over the lives of the communities they work with.

Video: What is Privilege ? Source: YouTube, https://www.youtube.com/watch?v=hD5f8GuNuGQ&feature=youtu.be

Among the most important roles that can be played by a community worker is that of an ally – when a person with privilege attempts to work and live in  solidarity  with marginalized peoples and communities. Allies take  responsibility  for their own education on the lived realities of oppressed individuals and communities and are willing to openly acknowledge and discuss their privileges and the biases they produce (Lamont, n.d.).

  A thorough understanding of power, privilege, and oppression can help community workers develop an anti-oppressive approach to their practice. Being able to engage in anti-oppressive practice requires community workers to be able to deconstruct and challenge the Great Canadian Myth and expressions of Canadian exceptionalism , and to be able to discuss the often-complicated role played by social service professionals in the perpetuation and execution of harmful government policies towards racialized communities (Clarke, 2016, p. 119). As such, an anti-oppressive approach requires community workers to continually and critically reflect on their work with communities and to challenge the status of “expert” assigned to them.

Anti-oppressive practice is also a strengths-based approach   in that the starting point of a conversation with communities is what they can do, not what they cannot do or are lacking . Strengths-based approaches separate people from their problems and focus more on the circumstances that prevent a person from leading the life they want to lead (Hammond & Zimmerman, 2012, p. 3).

Anti oppression approach addresses the prejudicial and inequitable relations that communities experience (Parada et al. 2011). Anti-oppressive social workers and community workers help communities understand that their problems are linked to social inequality and why they are oppressed and how to fight for change (Baines, 2011). Anti oppression practice addresses root causes of poverty and marginalization and promote collective actions by community.

4. Anti-Racism 

Anti-racism is the active process of identifying and eliminating racism by changing systems, organizational structures, policies and practices and attitudes, so that power is redistributed and shared equitably” (attributed to NAC International Perspectives: Women and Global Solidarity- Source: Calgary Anti-Racism Education ).

In an academic context, anti-racism represents a proactive ideological orientation and mode of engagement aimed at reshaping the societal and community landscape. Given the pervasive nature of racism across various strata and domains of society, it (racism) serves as a mechanism for establishing and perpetuating exclusive hierarchies and domains. Consequently, the imperative for anti-racism education and activism extends comprehensively across all facets of society, rather than being confined solely to the workplace, educational institutions, or specific sectors of individual existence. According to Calgary Anti-Racism Education , Anti-racism theory analyzes/critiques racism and how it operates, which provides us with a basis for taking action to dismantle and eliminate it (Henry & Tator, 2006; Kivel, 1996).  Ontario Anti-Racism Secretariat defines Anti-racism is the practice of identifying, challenging, and changing the values, structures and behaviours that perpetuate systemic racism” (Source: Calgary Anti-Racism Education ).

5. Cultural Humility and Cultural Safety

Material in this section is adapted from  Introduction to Human Services  by Nghi D. Thai and Ashlee Lien is licensed under a  Creative Commons Attribution 4.0 International License , except where otherwise noted.

5.1 Cultural  humility  is the ability to remain open to learning about other cultures while acknowledging one’s own lack of competence and recognizing power dynamics that impact the relationship.

Within cultural humility it is important to:

• engage in continuous and critical self-reflection
• recognize the impact of power dynamics on individuals and communities
• embrace a perspective of “not knowing”
• commit to lifelong learning

This approach to diversity encourages a curious spirit and the ability to openly engage with others in the process of learning about a different culture. As a result, it is important to address power imbalances and develop meaningful relationships with community members in order to create positive change. A guide to cultural humility is offered by  Culturally Connected.

Video: Cultural Humility, Source: YouTube, https://youtu.be/SaSHLbS1V4w

5.2 Cultural Safety

Culturally unsafe practices involve any actions that diminish, demean, or disempower the cultural identity and well-being of an individual.

According to Population Health Promotion and BC Women’s Hospital :

Culturally unsafe practices involve any actions that diminish, demean, or disempower the cultural identity and well-being of an individual. Creating a culturally safe practice involves working to create a safe space that is sensitive and responsive to a client’s social, political, linguistic, economic, and spiritual realities. Ultimately, adopting a cultural humility perspective is one of the most effective ways to enable cultural safety – one that will help clients feel safe receiving and accessing care.

Indigenous Cultural Safety and Cultural Humility

As a result of Canada’s legacy of colonization with Indigenous Peoples, working towards cultural safety and trust requires humility, dedication, and respectful engagement. Indigenous Cultural Safety is when Indigenous Peoples feel safer in relationships and communities.

According to BC Patient Safety and Quality Council , working towards culturally safe engagement with Indigenous communities requires:

• Acknowledgement of the history of colonialism in Canada and the impacts of systemic racism.
• A level of cultural awareness and sensitivity . (e.g. Provide a meaningful land acknowledgement. Get to know Indigenous Peoples from the Land you work and live on. Be a lifelong learner. )
• Deep humility and an openness to learning . (e.g. Research local cultural practices and protocols. Read the Truth and Reconciliation Recommendations. )
• Time for relationship building, connection , collaboration, and cultivating trust . ( e.g. Work towards balancing power dynamics. Be mindful of experiences of intergenerational trauma in building relationships. Integrate trauma-informed community practices . )

According to  San’yas Anti-Racism Indigenous Cultural Safety Training Program a commitment to Indigenous Cultural Safety recognizes that:

• cultural humility aims to build mutual trust and respect and enables cultural safety
• cultural safety is defined by each individual’s unique experience and social location
• cultural safety must be understood, embraced, and practiced at all levels of community practice
• working towards cultural safety is everyone’s responsibility

6. Indigenous Worldviews

Community development practice owes much of its ways of knowing, doing, and being to Indigenous communities worldwide. Indigenous values of interdependence and caring for all are at the heart of this practice.

According to activist and academic Jim Silver (2006), who is non-Indigenous:

The process of people’s healing, of their rebuilding or recreating themselves, is rooted in a revived sense of community and a revitalization of [Indigenous] cultures…The process of reclaiming an [Indigenous] identity takes place, therefore, at an individual, community, organizational, and ultimately political level. This is a process of decolonization that, if it can continue to be rooted in traditional [Indigenous] values of sharing and community, will be the foundation upon which healing and rebuilding are based. (p. 133)

Many Indigenous authors acknowledge one’s identity as intricately connected to community (Carriere, 2008). In fact, family, kinship, and community are viewed as a significant determinant of well-being (Kral, 2003). This community identity is often place-based , connected to the Land and one’s place of origin.

Baskin (2016) shares an example of an Indigenous community program that emphasizes the well-being of the community and family above that of the individual:

[At] Mino-Yaa-Daa (meaning “Healing Together” in the Anishnawbe language), [t]he individual is seen in the context of the family, which is seen in the context of the community… when an individual is harmed, it is believed that this affects all other individuals in that person’s family and community… By coming together in a circle, women learned that they were not alone, and that their situations and feelings were similar to those of other women… [building relationships and a community of empowered women] can only be achieved by individuals coming together in a circle. This kind of community-building cannot happen through individual counselling or therapy (pp. 164-165).

Key Takeaways and Feedback 

We want to learn your key takeaways and feedback on this chapter.

Your participation is highly appreciated. It will help us to enhance the quality of Community Development Practice and connect with you to offer support. To write your feedback, please click on Your Feedback Matters .

Baines, D.  Ed. (2011). Doing anti-oppressive practice: Social justice social work. Halifax:  Fernwood Press.

Baines, D. (2017).  Doing anti-oppressive practice: Social justice social work  (Third ed.). Fernwood Publishing.

Baskin, C. (2016).  Strong helpers’ teachings: The value of Indigenous knowledges in the helping professions  (Second ed.). Canadian Scholars’ Press.

Bergland, C. (2017, August 3). Sizeism is harming too many of us: Fat shaming must stop.  Psychology Today .  https://www.psychologytoday.com/ca/blog/the-athletes-way/201708/sizeism-is-harming-too-many-us-fat-shaming-must-stop

Carriere, J. (2008). Maintaining identities: The soul work of adoption and Aboriginal children. Pimatisiwin: A Journal of Aboriginal and Indigenous Community Health, 6 (1), 61-80. Retrieved from http://www.pimatisiwin.com .

Clarke, J. (2016). Doing anti-oppressive settlement work in Canada: A critical framework for practice. In S. Pashang (Ed.),  Unsettled settlers: Barriers to integration  (3rd ed., pp. 115–137). de Sitter Publications.

Class Action. (2021).  What is classism.   https://classism.org/about-class/what-is-classism/

Crenshaw, K. (1989). Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics, University of Chicago Legal Forum , ( 1 , 8). http://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8

Deutsch, M. (2011). A framework for thinking about oppression and its change.  Social Justice Research, 19 (1), 193–226.

Eisenmenger, A. (2019, December 12).  Ableism 101: What it is, what it looks like, and what we can do to fix it.  Access  Living. https://www.accessliving.org/newsroom/blog/ableism-101/

Healy, K. (2005). Under reconstruction: Renewing critical social work practices. In S. Hick, J. Fook, & R. Pozzuto (Eds.), Social work: A Critical turn (pp. 219-230). Toronto: Thompson Educational.

Garcia, J. D. (2018).  Privilege (Social inequality) . Salem Press Encyclopedia .  https://guides.rider.edu/privilege

Illing, S. (2020, March 7). What we get wrong about misogyny. Vox.  https://www.vox.com/identities/2017/12/5/16705284/elizabeth-warren-loss-2020-sexism-misogyny-kate-manne

Khan, C. (2018).  Social location, positionality & unconscious bias  [PowerPoint presentation]. University of Alberta Graduate Teaching and Learning Program.  https://www.ualberta.ca/graduate-studies/media-library/professional-development/gtl-program/gtl-week-august-2018/2018-08-28-social-location-and-unconscious-bias-in-the-classroom.pdf

Kral, M.J. (2003). Unikaartuit: Meanings of well-being, sadness, suicide and change in two Inuit communities. Final report to the National Health Research and Development.

Lamont, A. (n.d.).  Guide to allyship . amélie.studio.  https://guidetoallyship.com/

Ontario Human Rights Commission. (n.d.a).  Ageism and age discrimination (fact sheet).   http://www.ohrc.on.ca/en/ageism-and-age-discrimination-fact-sheet

Ontario Human Rights Commission. (n.d.b).  Racial discrimination, race and racism (fact sheet).   http://www.ohrc.on.ca/en/racial-discrimination-race-and-racism-fact-sheet

Parada, H, Barnoff L, Moffatt K, & Homan, S. (2011). Promoting  community change: Making it happen in the real world.   Toronto: Nelson Education

Planned Parenthood. (2021a).  What is homophobia? https://www.plannedparenthood.org/learn/sexual-orientation/sexual-orientation/what-homophobia

Planned Parenthood. (2021b).  What is transphobia? https://www.plannedparenthood.org/learn/gender-identity/transgender/whats-transphobia

Silver, J. (2006). In their own voices: Building urban Aboriginal communities. Black Point, NS: Fernwood Publications.

Community Development Practice: From Canadian and Global Perspectives Copyright © 2022 by Sama Bassidj, MSW, RSW and Dr. Mahbub Hasan MSW, Ph.D. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.

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The Role of Social Worker in Community Development

International Research Journal of Social Sciences, Vol. 5(10), 61-63, October (2016)

3 Pages Posted: 20 Oct 2016 Last revised: 5 Dec 2016

C.U. Dhavaleshwar

Rani Channamma University

Date Written: October 14, 2016

Every members of the community desire to stay safe, healthy and wealthy in all manners. To enjoy all amenities of the society one who need to have a vibrant economic status as well as excellent public services. Social services and social work have important role in helping the people to improve the quality of life by creating awareness and sustain the community by creating employment opportunities on their own effort. Present paper is an essential contribution to understand the role of social worker in community development (CD). Effective social work services promote independence and resilience, enabling some of our most vulnerable sections of the community. Present effort is to know the process of community development by adopting social work skill and achieving the social change.

Keywords: society, social work, resilience, vulnerable, community development

Suggested Citation: Suggested Citation

Chidanand Dhavaleshwar (Contact Author)

Rani channamma university ( email ).

Vidya Sangama P B R H - 4 Belagavi, 591206 India 09742504866 (Phone)

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Diploma in Social Work and Community Development KNEC past papers Course outline Notes

• Social Work Theory and Practice
• Introduction to Community Development
• Development Economics
• Entrepreneurship Studies
• Community Capacity Building and Empowerment
• Information Communication Technology(ICT)
• Community Based Organizations
• Communication Skills
• Life skills
• Legal Aspects in Social Development Work
• Resource Mobilization and Fundraising
• Project Management
• Advocacy and Lobbying
• HIV/AIDS and other Pandemics
• Resource Management
• Disaster Management
• Social Psychology and Human Development
• Social Rehabilitation and Reintegration
• Social Policy and Administration
• Community Leadership
• Introduction to Counseling Psychology
• Transformation
• Social Marketing
• Community Development Methodologies
• Management of Community Concerns
• Gender and Development
• Social Research Project

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Reflections - Community Development

Date published: 19 April 2023

Reflections is a series of good practice discussion papers developed by the Office of Social Services about social work and social care practice in Northern Ireland. Themed around the social work practice continuum each Reflection looks at a particular dimension of social work often showcasing good practice examples by local practitioners in Northern Ireland and inviting us all to take time and reflect on our own work.

This 5th Reflections edition assesses the relationship between social work and community development in Northern Ireland. It looks briefly at community development and social work and then sets out the context in which this move towards the promotion of a community social work approach is occurring taking account of co production, relationship building , the use of power and culture competence. This edition includes a number of creative and inspiring case studies which illustrate the diversity of community development approaches and how social workers are already getting involved.

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The Impact of Happi Williams on Contemporary Music and Cultural Identity

This essay is about Happi Williams a prominent figure in community development and social innovation. It highlights her early life marked by empathy and community service and her academic and professional achievements. Williams’ work with underserved communities advocacy for policy changes and grassroots activism are detailed showcasing her profound impact on society. Her legacy as a writer speaker and relentless advocate for social justice continues to inspire future generations to build stronger more resilient communities.

How it works

Happi Williams name synonymous with community development and social innovation distinguished how the marine lantern of hope and inspiration in modern social work. Her trip marked resilient passion and imperturbable obligation before raising of data second-rate societies offers the valuable penetrating in power of grassroots activity what yields to transformation. Then bottoms of essay are in life of Williams’ distinguishing her contributions to community development and her patient action of work on society.

Happi Williams was born in modest family where values of sympathy and public welfare were interpenetrating.

From early age she showed sharp business to the social problems often offering in local refuges and community centres. Her academic pursuits led to her to study social work where she was marked through her dedication and innovative approaches to the acceptance for social problems. An early career of Williams’ was marked her bringing in to the different public projects where she showed extraordinary ability to be reported with people and appeal to their necessities actually.

One of Williams’ the known additions was her work with underserved by municipal fence surrounding villages. She admitted that viable community development required integral approach applying not only economic disparity but and social educational and the calls related to health. Williams opened a few programs directed in the improvement of access to education and curative business encouraging economic feasibilities and moving forward social solidarity. Her initiatives often included a collaboration with local governments unprofits and by public members guaranteeing that decisions were tailor-made to the specific necessities and forces of every society.

Going of Williams’ near community development characterized the deep understanding of systemic flows out then immortalizes poverty and inequality. She was a vocal defender for political changes often participating with higher officials to push for reforms that would create more just societies what concludes. Her efforts assisted implementation a few key politics that the extended access to the suitable placing improved a public health infrastructure and increased educational possibilities for unprofitable groups.

After her professional achievements history of personnel of Williams’ – one of obstinacy and imperturbable obligation before her ideals. She ran into numerous calls by the way limited financing and resistance from the entered businesses but her determination hesitated never. Williams believed in power of grassroots activity and often did an accent on importance of plenary powers of societies to take their burden of own development. Her work inspired numerous individuals to happen more active brought over to their societies encouraging the culture of principle of voluntarily and civil obligation.

Williams’ legacy is perhaps best encapsulated by the numerous testimonials from those whose lives she touched. Many community members credit her with providing them with the tools and support needed to overcome significant obstacles and improve their quality of life. Her impact is evident in the thriving community centers improved living conditions and the sense of hope and possibility that now permeates many of the neighborhoods she worked with.

In addition to her direct contributions to community development Williams was also a prolific writer and speaker. She authored several books and articles that explored the complexities of social work and community activism offering practical advice and inspiring stories from her experiences. Her writings continue to serve as valuable resources for students practitioners and anyone interested in making a positive impact in their communities.

Happi Williams’ story is a powerful reminder of the profound difference one person can make. Her life’s work underscores the importance of compassion resilience and the belief that sustainable change is possible when communities are empowered and supported. As society continues to grapple with issues of inequality and social justice Williams’ legacy serves as a guiding light inspiring current and future generations to pursue a more equitable and inclusive world.

In conclusion Happi Williams’ contributions to community development are both profound and far-reaching. Her innovative approaches tireless advocacy and personal dedication have left an indelible mark on the field of social work and the communities she served. Williams’ life and legacy continue to inspire and guide efforts toward building stronger more resilient communities highlighting the enduring impact of her work on society.

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Development co-operation

The OECD designs international standards and guidelines for development co-operation, based on best practices, and monitors their implementation by its members. It works closely with member and partner countries, and other stakeholders (such as the United Nations and other multilateral entities) to help them implement their development commitments. It also invites developing country governments to take an active part in policy dialogue.

• Development Co-operation Report
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Key messages, charting development co-operation trends and challenges.

The OECD keeps track of key trends and challenges for development co-operation providers and offers practical guidance. It draws from the knowledge and experience of Development Assistance Committee (DAC) members and partners, as well as from independent expertise, with the ultimate goal of advancing reforms in the sector, and achieving impact. Using data, evidence, and peer learning, this work is captured in publications and online tools that are made publicly available.

Making development co-operation more effective and impactful

The OECD works with governments, civil society organisations, multilateral organisations, and others to improve the quality of development co-operation. Through peer reviews and evaluations, it periodically assesses aid programmes and co-operation policies, and offers recommendations to improve their efficiency. The OECD also brings together multiple stakeholders to share good and innovative practices and discuss progress.

Strengthening development co-operation evaluation practices and systems

The OECD helps development co-operation providers evaluate their actions both to better learn from experience and to improve transparency and accountability. Innovative approaches, such as using smart and big data, digital technology and remote sensing, help gather evidence and inform policy decisions. With in-depth analysis and guidance, the Organisation helps providers manage for results by building multi-stakeholder partnerships and adapting to changing contexts and crisis situations. 

Civil society engagement in development co-operation

National and international civil society organisations (CSOs) are key partners in monitoring development co-operation policies and programmes. Development co-operation can also be channelled to or through CSOs: 

Aid is characterized as going to CSOs when it is in the form of core contributions and contributions to programmes, with the funds programmed by the CSOs. 

Aid is characterized as going through CSOs when funds are channeled through these organisations to implement donor-initiated projects. This is also known as earmarked funding.

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First Opinion readers respond to psychiatry and social contracts, Medicare and weight loss meds, and more

By Patrick Skerrett July 6, 2024

F irst Opinion is STAT’s platform for interesting, illuminating, and maybe even provocative articles about the life sciences writ large, written by biotech insiders, health care workers, researchers, and others.

To encourage robust, good-faith discussion about issues raised in First Opinion essays, STAT publishes selected Letters to the Editor received in response to them. You can submit a Letter to the Editor here , or find the submission form at the end of any First Opinion essay.

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“Psychiatrists aren’t fulfilling the social contract that subsidized their training,” by Richard G. Frank

While I appreciate the sentiment, this article is incomplete at best, and oversimplifies a complex calculus. Physician training is, of course, subsidized by the Medicare and Medicaid systems; most residency positions are, and not just in psychiatry. However, are we leveling this at the other specialty physicians who are not accepting Medicare and Medicaid patients? Additionally, the reimbursement in psychiatry is not level — it is much more limited and not equitable compared to other specialties, particularly surgical/procedural specialties. This makes it harder for psychiatrists to pay the bills when accepting a lower rate of reimbursement than other physicians even though the student loan bills are still there.

I agree that the social-ethical contract is compelling for psychiatrists to accept all of these patients. However, substantial deficits and inequities in the health care systems shouldn’t be placed on psychiatrists to take sole responsibility for.

At the same time that we should encourage psychiatrists to accept a wider range of patients, we should also be calling out the inequities in the payment system, mental health “parity” laws that are largely unenforced (and thus meaningless) rendering an unfair system for patients seeking care and psychiatrists seeking reimbursement for care provided.

As with most issues in health care, it’s complicated.

— Michael J. Peterson , Department of Psychiatry, University of Wisconsin School of Medicine and Public Health

Thanks for reminding me of my “social contract.” I need a favor: review the back door meetings of the Medicare Act of 1965 that resulted in non-procedure based care being reimbursed (and considered less important) than procedure-based care. Give us the demographics of these decision-makers (I’m assuming all cisgendered heterosexual white guys). Share with us how extrapolating this built-in financial discrimination has resulted in psychiatrists not taking insurance. In other words: do real research before throwing stones in glass houses.

— Brian Dixon

This article ignores the very obvious elephant in the room. It implies that the money paid by Medicaid/Medicare to support psychiatry residents actually translates into some kind of fair compensation for their work during residency. Residents work 60-80 hours per week during residency. In return we are paid somewhere between $40,000 and $60,000 a year at the beginning of our training, which grows to somewhere between $50,000 to $70,000 by the end. In short, we are paid about $19 per hour for some of the most highly skilled work in the country. I think that fulfills our social contract quite nicely.

— Karen Abdool

While Richard G. Frank’s recent First Opinion piece calls attention to the problem of lack of access to mental health services, it inappropriately lays blame for that problem at the feet of psychiatrists. To the contrary, psychiatrists are working within complex systems and advocating fiercely to ensure the widespread provision of quality care.

For those who are choosing not to take insurance, the simple truth is that the finances don’t add up. Psychiatrists leave training with medical school debt, are paid less per hour than primary care physicians and even physician assistants, and need to spend time or dollars on staff to help deal with administrative complexities like prior authorization. As Frank points out, insurers, in an effort to cut their own costs, have limited networks, established inadequate fee schedules, and created administrative barriers to mental health services. This leaves psychiatrists in a bind when trying to serve patients without going into the red: and still, only 7.7% of psychiatrists have opted out of Medicare. Many of our members and colleagues clearly want to take insurance, including Medicare and Medicaid, but in this reality, sometimes we can’t.

We want this situation to change and we are working hard on solutions. Advocacy for mental health parity is imperative. Parity won’t be achieved without adequate reimbursement, and we are working with the Center for Medicare and Medicaid services and public and private payors to achieve it.

Meanwhile, demand for psychiatric services has grown exponentially, and we cannot increase the number of psychiatrists fast enough to meet this need. While more graduate medical examination slots have been created in recent years and the field is more popular than ever, our physician members advocate to ensure we maintain a strong pipeline to bring in more qualified psychiatrists.

Psychiatrists are also on the forefront of advocating for transformative care delivery models and modalities that will allow for better access, including telepsychiatry, and team-based care to expand access for all individuals. Whether through integrated care options like Collaborative Care or working on teams in other models, we’re innovating to reach patients like never before.

The failure is not one of individual choices, but rather a systemic failure to fund and support access to psychiatric care. As it stands today, the field is forced to leverage its scarce resources to serve the needs of a country facing a mental health crisis.

— Marketa Wills, M.D., CEO and medical director of the American Psychiatric Association

“Medicare should wait on approving coverage for Wegovy,” by Alissa S. Chen

Although by a thoughtful doctor, this article is heavy on feelings and short on empirical arguments. You may feel like it is not a good idea, and that can be your personal belief, but that does not warrant its being used as evidence against a treatment that has been clinically demonstrated to have benefits beyond weight loss. Research on older patients is scarce but where isn’t that the case except for drugs intended to ameliorate dementia? How long do we wait before trying this apparently efficacious treatment?

— Steven Struhl , Converge Analytic

Please do not minimize semaglutide by equating it as merely affecting appetite to counteract “late night snacking.” The SELECT trial demonstrated that in persons with BMI of 27 or higher and without diabetes who had prior heart attack, stroke or peripheral artery disease, taking semaglutide versus placebo was associated with 20% reduction in subsequent heart attack, stroke and cardiovascular death! (Disclosure: I co-chaired the Steering Committee for SELECT and have received compensation for consulting from Novo Nordisk and many other makers of obesity medications and devices.)

This landmark study is important knowledge for every physician, and especially those in obesity medicine. The SELECT trial studied 17,706 patients and more than 6,000 were age 65 or older. It used the most rigorous methodology and was executed with precision. The FDA gave Wegovy an indication for secondary prevention of cardiovascular disease after rigorous review.

Let’s be serious about offering this medication to people who need it. It is not a lifestyle medication. Medicare made the right decision in providing reimbursement for secondary prevention of cardiovascular disease.

— Donna Ryan, Pennington Biomedical Research Center

As a patient, I’m disappointed we have experts encouraging Medicare NOT to pay for semaglutide and tirzepatide. I am 69 years old and I go to my PCP’s office weekly to get my injection administered. The entire cost is $350 for semaglutide for four weeks, and $450 for the tirzepatide for four weeks. I have been doing this for 14 months, had no adverse side effects whatsoever and have lost 50+ pounds thus far. While this is doable for me, I realize many others are not as fortunate. I would like to see Medicare follow the lead of private insurers and start covering part or all of the cost.

— Penny Ogden

I’m 66 and started on prescription Zepbound in February of 2024. I have lost weight, blood pressure is down, not sure about cholesterol though. Not only does Medicare not pay for it but they also do not allow us to get the huge discount coupon from the manufacturer. Not really sure if I’ll be able to afford this medication much longer, which is quite sad.

— Tracey Black

As a 68-year-old female who has taken Ozempic for 17 months and had it ripped away with Medicare deciding not to cover it for those with pre-diabetes, I have to say I feel much worse now that the weight has come back, along with incessant hunger. In four months my A1C, blood pressure, and cholesterol went up. My life is again centered around what I can and should not eat and it is a constant battle that can be won short term, but not long term.

Ozempic helped my weight stay constant. I loved the once a week shot and then could forget about it. I drank lots of water and got plenty of exercise. Clothes felt good. Now it is depressing. Can’t move as well, nothing fits and just can’t get my weight to stop climbing no matter how much I exercise. Medicare should approve this treatment for older people. Let each doctor decide by patient if it should be used, not the government!

— S R Bratton

“Congress called for an ALS moonshot. The plan for it doesn’t leave Earth,” by Bernie Zipprich

This is an excerpt of my testimony to the National Academies of Sciences, Engineering, and Medicine on my plan to make ALS a livable disease in 10 years:

With veterans 60% more likely to develop ALS, it is imperative that we serve those who’ve served in the armed forces. Nonprofit organizations like Paralyzed Veterans of America (PVA) are uniquely staffed with national service officers who are ALS benefits experts. In partnership with the Veterans Administration, PVA’s Medical Services team conducts site visits across the country, engaging with ALS specialists.

It was on such a visit that I met Dr. Richard Reimer, medical director of the ALS Clinic at the Palo Alto VA. Collaborating with the Lawrence Livermore National Lab, Dr. Reimer is using its world-class supercomputer, investigating drugs to repurpose for ALS.

Another study, facilitated by The National ALS Registry, assesses “Military exposures and ALS in a large Veteran population.” Data from the Department of Defense and VA will capture military factors such as branch of service, occupation, deployment, demographic, and de-identified health data.

According to a Project MinE study, 15% of people with Sporadic ALS have a genetic component while regional fine-mapping has identified an additional 690 new ALS-risk genes. This supports the opinion that ALS has multifactorial causes and that genetic testing should be routinely offered as a standard of care.

In conclusion, I would like to echo the sentiments of Retired Marine Corps infantry officer, Chris Mulholland, who has been battling ALS since November 2020. In a Military Times article titled, “ALS is Killing Veterans,” Chris wrote, “If you know of a Veteran who has – or had ALS, we need you in this fight. Too often ALS exists in the shadows, and those afflicted pass so quickly they can’t speak for themselves. Be their voice!”

— Juliet Pierce, Paralyzed Veterans of America

About the Author Reprints

Patrick skerrett.

Acting First Opinion Editor

Patrick Skerrett is filling in as editor of First Opinion , STAT's platform for perspective and opinion on the life sciences writ large, and host of the First Opinion Podcast .

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