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Abstract
We live in a world that is increasingly interconnected through the processes of globalization. The processes are bringing together people from many different cultures and the interactions that take place can often lead to conflict if not managed properly. Further, globalization can also lead to increasing marginalization of the weaker sections of society and conflicts around basic resources such as water and food. In this paper, the role that community development can play as an effective response to some of the negative impacts of globalization is examined. It is argued that traditional forms of community development have to be critically examined in the light of new and emerging forms of community and that more inclusive forms of community development have to be developed. The model of culturally competent community development is suggested as an effective approach in this context. Keywords: Community Development, Globalization, Culture, Cultural Competency. Abstract
One of the sustaining elements of communitarian social work is the meaningful involvement of the people who are supposed to benefit from the collective effort. A community that has the right orientation, has multiple sets of skills to see through their own process of development, has a better chance of sustaining community work in its development. Community-based programmes and SHGs are important components of the neighborhoods, villages, towns and cities in which they operate. Such groups can improve the quality of life within their communities by responding to local needs, providing new solutions to problems which may be quite old. The indicator that such groups meet local needs is their ability to mobilize people and resources within the community. “We live in times of crisis and uncertainty, but times of crisis are also times of opportunity, and in uncertain times the impossible can become merely difficult, and the difficult can become feasible.” (Ife, 2003,p.7)
Abstract This paper is based on field experience. Disasters, natural or man-made, affect the lives of individuals, families and communities. Drawing on field experiences both from India and Australia, the author illustrates various phases and social processes that the communities go through to re-establish a sense of community following disaster. Drawing from personal experiences and associations with various disasters like, Bhopal Gas tragedy (India,1984),Gujarat earthquake(India,2001), fire, frost, floods, and drought (South Australia, 2006), and recent Cyclone Yasi (Queensland Australia, 2011), the author examines the relevance of the conceptof community development. Response to natural disasters occurs from various corners of the society. In this article, highlighting the community recovery work initiated by someschools of social work in India, the author discusses the relevance of community development education in social work and implications for practice in a global context. This paper was originally presented at the international conference on Eco-social Justice: Issues, challenges, and ways forward:Kerala,India,in November 2011. Key words: Natural Disasters, Community, Recovery, Resilient Community, Social Work Education. Abstract:
Social work as a profession is having an essential empowering agenda in different field of interventions. While focusing on empowerment it becomes obvious to look for sustainability by building resiliency. Considering the ‘capabilities-based’ approach of Sen (1999) and Nussbaum (2001) that focused on interventions for the people living in unprecedented difficulties, it is evident to work for resiliency building during disaster interventions for the survivors. Disaster intervention is a continuum that includes capacity building, community mobilization and ensuring sustainability by strengthening individual initiatives, rebuilding social support mechanism, and ultimately facilitating resiliency building through series of psychosocial support activities. Studies on ageing conclude that institutional care of the elderly is not desirable for their emotional well - being, though their basic needs of food, clothing and shelter are met by the homes for the aged. Further, such an approach for the welfare of the elderly would legitimize the segregation of the elderly from their homes and familiar surroundings. In financial terms, homes for the aged are costly propositions while the number of beneficiaries is very small. As an elder care service, institutionalization should be considered only as the last resort.
Conservation measures have taken away the traditional livelihoods of nomadic tribes in Karnataka.
Implementation of the Prevention of Cruelty to Animals Act and the Wildlife Protection Act has resulted in the Qalandars and the Havadigas being denied the freedom to work with bears and snakes. AT a short distance from the world famous monuments at Hampi is the village of Hulihaidar in the fertile region of the "rice bowl of Karnataka" in Gangavathi taluk in.Koppal district. Local residents say it was an important town in the Vijayanagara Empire (1336-1646 C.E.) and the seat of a local lord. Today it is home to a semi-nomadic tribal community that tamed bears and used them for street performances. These tribal families are believed to have first settled in Hulihaidar during the Vijayanagara period. They would travel around, plying their street trade, for 10 months in a year. For the remaining two months - before and during the Islamic month of Moharram they would stay put in Hulihaidar, having grand religious and cultural celebrations with their brethren. The community is known as the Qalandars, and similar communities of Qalandars are spread across the country. (Qalandar, in Islamic terminology, usually refers to a Sufi saint, but it seems to have been used by this community historically. Sometimes it is also spelt as Kalandar.) |
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