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Person-centred planning (PCP) has underpinned disability service provision in many Western countries for the past 30 years. For many people with an intellectual disability, family members are central to this process and are important allies in facilitating positive change. This article presents findings from an evaluation of a family resourcing and capacity building project in New South Wales (NSW), Australia. Accounts from families show the merits of such work, but family efforts can be undermined by apathy and discrimination to disability from extended family, community and service providers. Asking families to be the primary support in PCP initiatives may potentially ignore the impacts of structural and psycho-emotional disablism on all family members. For families to support people with intellectual disability in PCP, there is a need to acknowledge and respond to the material, cultural and personal challenges for all family members in planning processes.

In this paper we explore the experiences of mothers of young adults with Down syndrome as their daughters and sons transition from schooling to adult life. These transitions occurred in a society shaped by neo-liberal political reform that commenced in the mid-1980s. The hallmarks of education are now expressed in terms of national achievement standards, aligned with the goals of economic gain, and efficiency in government services. In this climate being called disabled is a bad thing. For the mothers participating in this research, the roles and tasks associated with disability created a map of expectation for themselves and their children. Speaking with authority and reclaiming control so as to undertake their role in the longer term was to be as much a part of the transition from school as were the changes experienced by their daughters and sons. The shortcomings identified through the mothers' narratives signal a need for clarity and cohesion in professional and support processes for their disabled family members. The position is offered that the potential of the secondary school as a place for school-linked service integration and support warrants consideration. Understanding the value and impact of outcomes this model brings for a wide range of vulnerable school leavers would enhance the efforts around individuals such as those whose transition is discussed in this article.

People with an intellectual disability in prison can be at increased risk of victimisation, segregation and isolation (Mullen ). Prison systems usually have very few resources to cater to this group's particular needs, and many people may re-enter the community with little or no rehabilitation, poor social connections, poor mental health and little chance in finding employment and living a crime-free life (Baldry et al. ). Gathering the lived expertise of ex-prisoners with an intellectual disability can help others to better understand these experiences. This article is about Anna Boodle's story of imprisonment in Queensland, Australia. Anna participated in a larger PhD study on the life stories of ex-prisoners with an intellectual disability. It is apparent from her story, and the other stories in the study, that there is a need for more humane responses to people with an intellectual disability who offend. Anna's story is a tale of hope to others that a good life is possible after imprisonment.

Delivering essential health, education and human services in rural and remote communities remains a critical problem for Australia. When professionals have mandatory responsibilities (e.g. in child protection, law enforcement, education or mental health), tensions can arise between workers and the communities in which they live. This paper reports on part of an Australian Research Council Discovery project which is exploring the management of tensions in work-life balances for professionals in rural and remote communities, as well as investigating the views of community members impacted by the work. In this paper we present findings from the state wide survey of professionals (N [approximately] 900) who lived and worked in small communities and who had statutory responsibilities in their role. These data provide valuable insights into practitioners' views about their roles, their preparation for rural practice during education and training, major tensions in juggling allegiance to work and community and the strategies they employ to address these. It is hoped that the study in the long term will offer solutions to the complex medical, legal and social issues that arise for different professional groups in the discharge of their duties. This 3-year project uses both qualitative and quantitative methods to map the terrain of rural and remote statutory work, to explore the nature of the relationships between professionals and communities and examine how professionals manage ethical and allegiance conflicts which arise. (Contains 1 table and 1 figure.)

Arguably, living and working in rural communities can pose significant challenges for human service practitioners--challenges that are different from those encountered by their urban counterparts. Human services employers, like many other employers in rural areas, have difficulty in recruiting and retaining staff. There is now considerable evidence to support the notion that rural and remote practice constitutes a different and distinct form of practice and has undergone significant changes over the past decade. Living and working in rural communities means that practitioners are not only influenced by the rural and remote context of practice, they are also part of that context. Given the difficulty encountered in attracting and retaining rural practitioners and the changes in this area, an important question which emerges is: How can practitioners best be prepared for this work through largely urban based social work and human service education? The multifaceted and multilayered complexities in rural practice requires creativity, improvisation and a capacity for "integrative thinking" (Martinez-Brawley 2002) This paper discusses six elements of newer forms of rural and remote practice and how they might be most effectively addressed through social work and human service curricula. An education model which integrates these elements and other principles for rural practice is proposed.

This paper seeks to ascertain the usefulness of the theory of social capital as a framework for developing and sustaining the inclusion of people with disabilities and families in community life. We discuss the theoretical elements of social capital and assess its relevance when understanding both the experiences of people with disabilities and their families and the possible implications for policy and programme efforts to promote inclusion. Preliminary findings from two studies of the experiences and social networks of people with disabilities and their families in communities in regional and rural Australia are presented. It is argued that to date, people with disabilities and their families have largely been excluded from the broader social capital debate and that social capital thinking has had minimal influence on efforts to achieve the inclusion of people with disabilities into community life. It is further argued that new paradigms of support are needed that build capacity and social capital through working alongside individuals and families to influence not only outcomes for them, but also for the communities on which they live. The local area coordination model as it has developed in Australia since 1989 provides some instructive signposts for integrating individual, family and community approaches. It is concluded that social capital theory can make a contribution to inclusion theory and practice but we should use it with circumspection.

Abstract Arguably, living and working in rural communities can pose significant challenges for human service practitioners--challenges that are different from those encountered by their urban counterparts. Human services employers, like [...]

The author examines the shift from deinstitutionalization to community living for disabled persons and whether their lives have improved, and concludes that society has failed to provide sufficient resources.

Person-centred planning (PCP) has underpinned disability service provision in many Western countries for the past 30 years. For many people with an intellectual disability, family members are central to this process and are important allies in facilitating positive change. This article presents findings from an evaluation of a family resourcing and capacity building project in New South Wales (NSW), Australia. Accounts from families show the merits of such work, but family efforts can be undermined by apathy and discrimination to disability from extended family, community and service providers. Asking families to be the primary support in PCP initiatives may potentially ignore the impacts of structural and psycho-emotional disablism on all family members. For families to support people with intellectual disability in PCP, there is a need to acknowledge and respond to the material, cultural and personal challenges for all family members in planning processes. [ABSTRACT FROM AUTHOR]

Relationship-based social work practice with Australian Indigenous families, within an anti-oppressive framework, is considered effective in child protection work. However, procedural and legalistic approaches to child protection, as well as limited cultural competence, can limit the capacity of workers to develop relationships and take action that empowers vulnerable Indigenous families and communities to care safely for their children. This qualitative study, conducted in Australia, examines the inter-relationships between practitioners, agencies, families and community members expressed in day-to-day child protection practice with Indigenous families. There were tensions and constraints on relationship-building between practitioners and clients, between Indigenous and non-indigenous practitioners, and between government and non-government agencies. The findings support arguments to re-value and strengthen the concept of relationship-building as a foundation for practice. All practitioners must have greater support to build the culturally respectful relationships required for positive change, and more scope to work in partnership with families. [ABSTRACT FROM PUBLISHER]