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This phenomenological reflection aims to chronicle the author's journey from social worker to yoga teacher over a 10-year period as the first yoga teacher at a large inpatient psychiatric hospital. The paper describes the transition from teaching small therapeutic process-oriented groups to movement and breath-based groups. Highlighted are the common practices used and how they were received. Key influences in the literature that are woven into the unique story have guided the experience and confirmed the author's observations and lived experience of teaching therapeutic yoga in an inpatient setting. The paper concludes that there is room for more research regarding the application of gentle yoga-like postures and breathing practices as it relates to clinical social work practice. Pinpointing a "minimum dose response" (of practice) would be helpful. In the meantime, available data suggest that daily practice is where upstream work—such as yoga—shines. Even small doses of breath and movement, done often enough, provide a simple way for social workers to connect to themselves and to their clients in a more embodied manner and may improve client outcomes. IMPLICATIONS The time has come for bringing the wisdom of the body and the reflectiveness of social workers and their clients into their work (and social work education). Emotion regulation happens when both top-down and bottom-up approaches are included in treatment. Breathing exercises provide direct access to the nervous system. Therefore, making space to introduce these simple practices in social work should be a consideration. Considering how social workers might incorporate movement into their sessions or interactions with clients (walking and talking, small arm movements, gestures, intentional breathing practices) is a worthwhile pursuit for both social worker and client wellbeing. [ABSTRACT FROM AUTHOR]

Yoga is increasing in popularity. As a holistic practice, it is being applied and researched as a healing modality for physical ailments, assisting with mental health issues, and addressing traumatic symptoms. However, little is known about how social workers understand and include Yoga in their personal lives or professional practice. As part of a larger narrative study, practitioners in an Australian regional centre were asked: "What, if any, impact do embodied practices like Yoga have on your experience and your clients' experience?" This paper explores the stories told by three of the practitioners interviewed both individually and in focus groups. The dominant themes that emerged highlight that: a personal Yoga practice can be varied; the impact it has on professional outcomes is difficult to quantify; there is a lack of theoretical discussion about the body and embodied experience in social work; the challenges associated with introducing Yoga into social work practice are complex. Embodied practices such as Yoga provide social workers opportunities to increase self-awareness, their capacity to engage with clients and self-care. Theoretical understandings of the body and embodiment need to be better articulated in social work if embodied practices like Yoga are to be included in the professional conversation. [ABSTRACT FROM AUTHOR]

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The consistent failure of initiatives aimed at addressing discrepancies between Australia's Aboriginal and non Aboriginal citizens point to a need to address responses to Aboriginal people by mainstream service providers. This practice paper draws on the experience of Aboriginal and non Aboriginal practitioners in the trauma field to consider the limitations and potential of “cultural competence” as a construct for working with Aboriginal and Torres Strait Islander peoples. Key limitations are the lack of accounting for the trauma and ongoing racism experienced by Aboriginal people, which result in isolation of communities, protection of abusers, and under-use of mainstream services by Aboriginal people. When trauma and racism are addressed, successful and respectful engagement with Aboriginal individuals and communities becomes possible and the potential of cultural competency initiatives can be realised. A three-step process for achieving this at the personal, practice, and agency levels, which has been developed in a collaboration by Aboriginal and non Aboriginal practitioners, is outlined. [ABSTRACT FROM PUBLISHER]

The many Aboriginal and non Aboriginal social workers who work with Aboriginal communities to address health and socioeconomic disadvantage have a key role to play in reducing the continuing inequalities experienced by many Aboriginal clients in Australia. The need for more culturally-responsive practice is well recognised, as historic barriers to effective practice and relationships persist. This paper describes the views of Aboriginal people about the knowledge that social workers need to possess for effective work with Aboriginal clients, and the ways that this might be learned. Four focus groups with 30 urban Aboriginal community members identified three key areas of knowledge: Aboriginal history and its impact; cultural knowledge (including family and community structures); and the impact of social work interventions. Suggested methods for learning include building consultation and community connections, and field-education placements. The paper recommends that social work education prepares students for more effective practice with Aboriginal client groups by incorporating these content areas and methods into the core curricula. [ABSTRACT FROM AUTHOR]

How White is social work in Australia? This paper analyses this question, focusing on social work practice and education. In asking the question, the aim is to open space for debate about how the social work profession in Australia should progress practice with Indigenous people and issues. The paper combines Bourdieu's concept of the habitus with 'Whiteness' theory to argue that the profession is socially, economically, culturally, and geographically separated from Indigenous people and that the consequences for how social workers engage with their Indigenous clients have yet to be fully explored. Decentring Whiteness requires recognition of epistemological and ontological assumptions so deeply embedded that they are invisible to those who carry them. This invisibility permits White privilege to exist unacknowledged and unchallenged within societal formations. In shifting the focus away from the 'Other' to the 'non Other', an examination of Whiteness asks social workers to examine their own racial location and the role of White privilege in their lives. It requires us to go beyond intellectual commitments to antiracism and antioppression, and to make racial issues personal as well as political. [ABSTRACT FROM AUTHOR]

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The machinery of income support can have considerable influence in people's lives, creating opportunities for social work but also tensions: access to vulnerable people, but not always on their terms. This paper argues that the challenge to social work is about more than holding on to professional discretion. It considers how social workers can influence service delivery approaches to work more relationally, pursuing a more equal involvement of clients, and recognising the complex interactive context of social and community life. The authors trace the development of such an approach within the Australian Government human services delivery agency Centrelink in Logan, Queensland, and briefly consider a parallel innovation in Newcastle, New South Wales. The authors suggest that grounding a large institutional social service agency in the realities of client and community experiences has mutual benefits, creating a more humanising, cooperative space, and displacing inefficient and sometimes tragic cycles of misunderstanding, confrontation, and disconnection. [ABSTRACT FROM PUBLISHER]

Social work practice with Aboriginal people and communities is generally regarded as complex, with workers often engaging with communities that are experiencing significant disadvantage. This paper reports on a research project that interviewed Aboriginal and non Aboriginal social workers who are experienced and well-regarded by Aboriginal communities. It provides insights into what sustains these workers and how they integrate a range of knowledge, values, and skills in their work. The research findings suggest that experienced Aboriginal and non Aboriginal social workers prioritise the development of relationships with their Aboriginal clients and communities, which are characterised by reciprocity, the integration and valuing of Aboriginal and Western worldviews, and the application of microskills such as deep listening and stillness. The article concludes with the presentation of a practice framework that is applicable to Aboriginal and non Aboriginal social workers who want to work alongside Aboriginal people across a range of practice contexts. [ABSTRACT FROM AUTHOR]

Since the mid-1980s, Australian governments have focused on expanding community and home-based services for older people. This has led to increased levels of dependency, vulnerability, and complexity to be managed in the community. Consequently, aged care services have had to develop mechanisms for regulating and managing these increased risks, and risk management has become more central to the practices of professional workers in this field. This paper reports on some findings from a large-scale study that explores the way risk management policies have been translated into practice by community-based services in Victoria, Australia. Drawing on interviews with 18 frontline and management professionals employed in community aged care, we found that these workers were wrestling with a diverse and new range of institutional risks beyond those encountered in the actual delivery of frontline care. We found that these workers experienced 'risk' in four different contexts, which often created demands for contradictory or conflicting responses. Here we examine these 'contexts of risk practice': professional workers' relationships with their clients, relationships with other service providers, the unregulated nature of the home as a work environment, and community expectations about the management of risk. Despite tensions that frequently arose, workers expressed strong professional commitments to their clients and were motivated to find positive resolutions amid competing interests. We conclude that tensions experienced by workers were embedded in the structural dimensions of institutional relationships and the systematic absence of shared understandings of 'acceptable' risks in the community care of older people, rather than in the failure of professional agency. [ABSTRACT FROM AUTHOR]

Social workers play a pivotal role in addressing equity and diversity within Australia using both culturally responsiveness skills and knowledge. This article describes a research project that resulted in the development of the Continuous Improvement Cultural Responsive Tools that can be used by social workers in their practice. This was a large project conducted over three years, which involved engagement and consultation with Aboriginal and Torres Strait Islander community social workers. The community engagement and consultation process included the provision of cultural governance and participation in interviews. The tools developed are linked to seven key domains (Ngurras) that aim to increase the skills, knowledge, and overall confidence of social work practitioners in their culturally responsive practice. This article discusses the tools that provide a clear structure to guide social workers' critical engagement in becoming more culturally responsive social workers and individuals when working with Aboriginal and Torres Strait Islander Peoples. IMPLICATIONS Social work practices need to address the social injustices faced by Aboriginal Peoples by becoming more culturall responsive. The tools were developed to support social workers in their practice to self-assess their transformation in becoming culturally responsive social workers. Continuous improvement in collaborative and culturally responsive social work will improve services for Aboriginal and Torres Strait Islander Peoples. [ABSTRACT FROM AUTHOR]

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article describes a cultural mapping tool developed specifically for working with Aboriginal people experiencing mental health problems. The tool has broad scope, drawing from ecological and systems approaches. It will assist social workers to understand cultural and family obligations and build relationships with Aboriginal service users. Students learning about cultural diversity have expressed concern about asking culturally-sensitive questions. Australian human service workers typically state they feel inadequate in addressing Aboriginal culture in their practice approaches. The three components of the cultural mapping toolbox, (a) the social and emotional wellbeing cluster map, (b) the community and cultural diversity map, and (c) the migration map, provide social workers with a way of supporting a culturally connected lifestyle in contemporary society. [ABSTRACT FROM AUTHOR]

Although people with gambling problems are now recognised to be among those groups of people at increased risk of homelessness, little research has explored their experiences. This qualitative interpretive study explored the experiences of people who were homeless and had gambling problems, and the housing and gambling service providers assisting them. In-depth interviews were conducted with 17 service users and 18 service providers. A key finding was that gambling problems among those experiencing homelessness are often hidden; few people presented to housing services admitting to gambling problems. Shame, stigma, and identity issues were described as the main reasons service users did not disclose their gambling activities. The research highlighted that the relationship between service providers and service users was infused with power imbalances and shaped by social discourses and policies that demand self-responsibility and hinder information sharing between service providers and service users. [ABSTRACT FROM AUTHOR]

There is a large body of research evidence suggesting that support, rehabilitation, and supervision programs can help offenders to reduce recidivism. However, the effectiveness of these services is dependent upon the extent to which the workers who deliver them comply with “what works” principles and practices. Because most of this research has been conducted with men, this study focused on the extent to which these principles and practices apply to women. In particular, the study examined services offered to a group of women in prison in Victoria, Australia, and following their release to the community; and the relationship between these women's views about the services, recidivism, and the characteristics of the services. Results were generally consistent with earlier research. The women favoured services that are delivered by workers who are reliable, holistic, collaborative, who understand the women's perspective, and that focus on strengths. They did not support services that challenged the women, focused on their offences, or on the things they did badly. [ABSTRACT FROM PUBLISHER]