Q1 Concept of Social Work

Social work is a helping profession that fundamentally and radically aims to assist individuals, groups, and communities in
coping with their complex socio-economic and psychological problems by enabling themselves to solve their problems by
helping themselves.
Q2 Meaning and definition of social work
The meaning of social work is so complex and dynamic that it is almost impossible to give a universally accepted meaning.
It has been graded by different individuals in various ways on the basis of understanding of different individuals in the
society under the following points:
Q3 Meaning of Social Work to a man in the street?
A common man in the street has a very simple interpretation about social work. According to any one who performs some
good deeds for the people is doing social work. In this regard the man in the street however, tries to make a distinction
between an ‗ordinary man‘ who carries on community activities voluntarily without any payment and the ‗welfare worker‘
who is appointed by a welfare agency for undertaking welfare work in the community and paid for his work. He has his own
way of explaining social work in the light of his experience and knowledge needy people in the community. According to
him good and voluntary work by an ordinary man and the social welfare by the paid agents more or less is the same thing,
but in case of the former, there is more warmth of feeling towards the beneficiaries.
Q4 Discuss the Objective of social work.
 To enhance human well-being and alleviate poverty, oppression, and other forms of social injustice.
 To enhance the social functioning and interactions of individuals, families, groups, organizations, and communities
by involving them in accomplishing goals, developing resources, and preventing and alleviating distress.
 To formulate and implement social policies, services, and programs that meet basic human needs and support the
development of human capacities.
 To pursue policies, services, and resources through advocacy and social or political actions that promote social and
economic justice.
 To develop and use research, knowledge, and skills that advance social work practice.
 To develop and apply practice in the context of diverse cultures.
Due to the dual focus on individual or group functioning and social policies, social work has long had professional boundary
and identity issues. The broad scope of practice in North America in particular, has meant that social work has been unable
to hone an integrated identity. Such factors have been compounded by society‘s ambivalence toward social work.
While social work is rooted in humanitarianism and most do not want to see people suffer, shifting power and resources to
those who are without threatens the status quo and has led to the lack of a clear mandate for publicly funded services. These
dynamics have been serious obstacles in social work‘s ability to fulfill its mission and meet its objectives (Hopps &
Pinderhughes, 1992).
The type, scope, and depth of knowledge and skills that social workers need is vast, and specialisation has increased (Hopps
& Collins, 1999; Meyer, 1976). Specialization can threaten the unity of a profession if there are a variety of perspectives and
no orderly and coherent scheme to classify the specialization areas.
Some examples of ways to categorize the focus of social work that show the lack of a coherent scheme, according to
Minahan and Pincus (1977), are dividing social work by methods such as casework, group work, community organization,
administration, and social action, fields of practice, problem areas, population groups, methodological function, geographic
areas, size of target (micro, mezzo, macro), and specific treatment modalities.
Over the course of the last century, social work in industrialized nations has fluctuated in its emphasis on cause or function,
environmental reform or individual change, and social treatment or direct service. In more simple terms, if we consider the
person-inenvironment (PIE) framework that social work uses, sometimes the person has had the stronger focus and
sometimes the environment. While the conceptual framework has remained constant (PIE), social work as a profession has
been reflexive. When coupled with its desire to also be inclusive in terms of specialization areas, it has resulted in flux and a
confusing identity.
Q5 Discuss the Objectives of social work
Objectives in general are the statements or formulations of what we are trying to do. In social work an objective implies to
the statement expressing what social work is trying to do or what we as professionals are trying to do in social work for
accomplishing the task of social work.
For the convenience of the readers understanding, the objectives of social work can be classified into the following two
groups:
1. Objectives prescribed by the social work scientists
Witmer prescribed two objectives of social work such as i) To give assistance to individuals while removing difficulties
which they face in utilizing basic services of the society and ii) To facilitate effective utilization of community resources for
their welfare.
Friedlander gave three objectives of social work i.e. i) To change in painful situation of individuals, ii) To develop the
constructive forces both within and around the individual and iii) To enhance the democratic and humanistic behaviour of
the individual.
Gordon Brown has given four objectives of social work such as: i) to provide physical or material support ii) to help in
social adjustment, iii) to help in solving the psychological problems and iv) to make adequate opportunities for the
individuals in problems for raising their standard of living which can prevent problems from intruding.
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2. Generic objectives of social work:
These are generally and universally accepted objectives of social work which basically try:
i) To solve psycho-social problems ii) To fulfill humanitarian needs like love, affection, care, etc. iii) To solve adjustmental
problems iv) To create self-sufficiency v) To make and strengthen harmonious social relations vi) To make provision of
corrective and recreational services vii) To develop democratic values among the people
Q6 Roles and Functions of Social Worker
Broker: Connect clients in need to resources in the community.
Advocate: Works on behalf of client.
Activist: Bring change in social injustice, inequity or deprivation. She/he employ conflicts, confrontation and negotiation
techniques.
Mediator: Compromise or resolve problems in dispute being neutral.
Negotiator: Works for one side of parties who are in conflict. He/ She brings together those who are in conflict to bargain,
compromise and find an agreeable solution.
Coordinator: Brings various components in organized manner to meet needs of client. He acts as manager to avoid
complications and duplication of services.
Group Facilitator: Facilitate the group.
Enabler: To identify needs, problems, resources while working with individuals and groups. Also helps them to choose
appropriate solution.
Public Speakers: To communicate knowledge of services and interprets problems to the groups.
Q7 What is Social Work?
Social work is a broad profession that intersects with several disciplines. Social work organizations offer the following
definitions: "Social work is a practice-based profession and an academic discipline that promotes social change and
development, social cohesion, and the empowerment and liberation of people. Principles of social justice, human rights,
collective responsibility and respect for diversities are central to social work. Underpinned by theories of social work, social
sciences, humanities, and indigenous knowledge, social work engages people and structures to address life challenges and
enhance well-being.
Social work practice consists of the professional application of social principles, and techniques to one or more of the
following ends: helping people obtain tangible services; counseling and psychotherapy with individuals, families, and
groups; helping communities or groups provide or improve social and health services, and participating in legislative
processes. The practice of social work requires knowledge of human development and behavior; of social and economic, and
cultural institutions; and the interaction of all these factors.
Q8 Definition of Social Work
―Social work is a practice-based profession and an academic discipline that promotes social change and development, social
cohesion, and the empowerment and liberation of people. Principles of social justice, human rights, collective responsibility
and respect for diversities are central to social work. Underpinned by theories of social work, social sciences, humanities and
indigenous knowledge, social work engages people and structures to address life challenges and enhance wellbeing. The
above definition may be amplified at national and/or regional levels.‖.
Q9 Scope of Practice For Social Work
The scope of practice of the profession of social work means the assessment, diagnosis, treatment and evaluation of
individual, interpersonal and societal problems through the use of social work knowledge, skills, interventions and strategies,
to assist individuals, dyads, families, groups, organizations and communities to achieve optimum psychosocial and social
functioning and includes, without limiting the generality of the foregoing, the following:
SW1 – The provision of assessment, diagnostic, treatment and evaluation services within a relationship between a social
worker and a client;
SW2 – The provision of supervision and/or consultation to a social worker, social work student or other supervisee;
SW3 – The provision of social support to individuals and/or groups including relationship building, life skills instruction,
employment support, tangible support including food and financial assistance, and information and referral services;
SW4 – The provision of educational services to social work and social service work students;
SW5 – The development, promotion, management, administration, delivery and evaluation of human service programs,
including that done in collaboration with other professionals;
SW6 – The provision of services in organizing and/or mobilizing community members and/or other professionals in the
promotion of social change;
SW7 – The provision of contractual consultation services to other social workers or professionals or organizations;
SW8 – The development, promotion, implementation and evaluation of social policies aimed at improving social conditions
and equality;
SW9 – The conduct of research regarding the practice of social work, as defined in paragraphs (1) to (8) above; and
SW10 – Any other activities approved by the College.

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Q10 Principles of social work
The social work profession is guided by a distinct set of abstract values and a Code of Ethics. These values are transformed
into accepted practice principles for the purpose of informing our intervention with clients. What follows is a listing of nine
Social Work Principles and brief description of each.
Acceptance – Acceptance is a fundamental social work principle that implies a sincere understanding of clients. Acceptance
is conveyed in the professional relationship through the expression of genuine concern, receptive listening, intentional
responses that acknowledge the other person‘s point of view, and the creation of a climate of mutual respect.
Affirming Individuality – To affirm a client‘s individuality is to recognize and appreciate the unique qualities of that client.
It means to ―begin where the client is.‖ Clients expect personalized understanding and undivided attention from
professionals. Individualization requires freedom from bias and prejudice, an avoidance of labeling and stereotyping, a
recognition and appreciation of diversity, and knowledge of human behavior.
Purposeful Expression of Feelings – Clients need to have opportunities to express their feelings freely to the social worker.
As social workers, we must go beyond ―just the facts‖ to uncover the underlying feelings.
Non-judgmentalism – Communicating non-judgmentalism is essential to developing a relationship with any client. It does
not imply that social workers do not make decisions; rather it implies a non blaming attitude and behavior. Social workers
judge others as neither good or bad nor as worthy or unworthy.
Objectivity – Closely related to non-judgmentalism, objectivity is the principle of examining situations without bias. To be
objective in their observations and understanding, social workers must avoid injecting personal feelings and prejudices in
relationships with clients.
Controlled Emotional Involvement – There are three components to a controlled emotional response to a client‘s situation:
sensitivity to expressed or unexpressed feelings, and understanding based on knowledge of human behavior, and a response
guided by knowledge and purpose. The social worker should not respond in a way that conveys coldness or lack of interest
while at the same time cannot over identify with the client.
Self -Determination – The principle of self-determination is based on the recognition of the right and need of clients to
freedom in making their own choices and decisions. Social workers have a responsibility to create a working relationship in
which choice can be exercised.
Access to Resources – Social workers are implored to assure that everyone has the necessary resources, services, and
opportunities; to pay attention to expanding choices, and opportunities for the oppressed and disadvantages; and to advocate
for policy and legislative changes that improve social conditions and promote social justice.
Confidentiality – Confidentiality or the right to privacy implies that clients must give expressed consent before information
such as their identity, the content of discussions held with them, one‘s professional opinion about them, or their record is
disclosed.
Q11 Scope of social work? 10
Scope of social work implies to what extent we can intervene social work. It may also imply to the areas or fields where
social work can be applied by using its methods, tools and techniques. Social work as professional practice extends from a
single individual to the largest body like UNO. The scope of social work can be broadly classified into 1) The agencies-non-
governmental, semi-governmental or governmental which render social work services; 2) The ways (methods) through
which they render services such as Case Work, Group Work, Community Organization, Social Action, Social Research,
Social Welfare Administration etc and 3) The various types of services (fields of social work) that they render to diff
individuals, groups and communities keeping in mind the objectives, philosophy and values of social work.
The scope of social work has been changing with the changes in its objectives and with the changing social situation. The
profession is increasingly recognized for its unique services to the people and being asked to perform new and varied tasks.
The principal aim of social work is to solve psycho-social problems which obstruct the social advancement of an individual.
Social work as one of the youngest branches of knowledge, is gradually embracing every aspect of human life.
Consequently, its scope is gradually expanding. It has now started to become international and inter-racial in scope. It deals
with almost all the groups of the society in the following ways:
1.Public Assistance: It is a kind of help provided in accordance to the economic and social needs of the applicants. It
depends upon the certain conditions and legalities. Therefore public assistance is granted on the basis of ‗means test‘.
Through means test ways and means of living like income source, livelihood and others of individual are identified and
measured before providing public assistance by the state or government. In some countries including India such services
include the assistance given to old, blind, disabled and destitute.
3.Family Welfare Services: Family is both an institution as ell as an association. It is the oldest and enduring among all
social institutions. It is the first and most important of all forms of associations in the context of human development. Social
work renders a significant role in the sphere of family organization. It provides for some material assistance and counseling
service to the family relating to marriage, health, economic problems and bringing up siblings. Having the knowledge on
human relationship the social worker bears the responsibility of establishing harmonious relationship between the individual
and his family. Thus, social worker has to play a crucial role in the field of family organization.
4.Child Welfare Service: Social workers also provide many welfare services for the children. Those include residential
institutions for their care and protection, education and rehabilitation of socially handicapped children viz, orphans destitute
fondling children of unmarried mothers. Child Welfare service also includes temporary homes for children, daycare centers,
recreational and cultural facilities, holiday homes for the children of low income families.

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5.Community Welfare Service: Community is another important unit for social work practice. The community welfare
service includes the establishment of urban community development centers dealing with the welfare aspects of slum
improvement such as slum clearance, sanitation, health education and care, seeking employment for women, dormitories and
night shelters for migrant homeless people, holiday home for children and community welfare service in rural areas etc
6.Women Welfare Service: Women are the driving forces of a nation. Long before the dawn of Indian freedom it was
realized that social reform with emancipation of women was the ‗sine-qua-non‘ of political independence of the country.
Pioneering in this regard was done by Raja Rammohan Roy, Keshav Chandra Sen, MG Ranade etc. Gandhiji also gave a
new impetus to the cause of emancipation of Indian womanhood. With the independence it was also realized that women
welfare was essential to build a strong nation. The benefits of general welfare reached the women but it was inadequate to
meet their requirement. Therefore women specific programmes have been initiated for the welfare of the same. The
programme of women welfare in India includes safe motherhood, women protection, family counseling, marriage
counseling, income generation programme for women etc.
7.School Social Work: At times there are instances of problems due to impaired relationship between students and their
social environment and teachers and their social environment. There are also many other problems in the school environment
which are responsible for educational malfunctioning in the schools. Social work as profession steps in to such environment
and attempts modify the situation in favour of the learners and teachers where required. The activities of social work
intervention in schools include counseling service to the children and their parents, counseling to the teacher on the
perspectives of the emerged problems, etc.
Q12 Approaches In Social Work
As with many of the terms in social work, different authors use different terms when referring to ―that which is done‖.
Reference has already been made in a previous chapter to the difference between a theory and a model (and to the authors‟
tendencies to use these terms interchangeably). To further complicate the terminology used to describe ―that which is done‖,
authors such as Sheafor et al. (1994) sometimes refer to approaches in the same context as a theory and model.
In this chapter an attempt will be made to provide an introductory conceptual framework of the approaches in social work.
This will enable the reader to distinguish a few of the approaches. Due to the fact that there are a vast number of approaches,
only a few which are commonly used in South Africa will be discussed here. This however will be a concise discussion and
therefore will not be sufficient to adequately equip the reader with the necessary knowledge to implement these specific
approaches. The comprehensive reference list can be consulted for the purposes of aiding implementation.
It is very important to clearly understand that the approaches that the social worker uses will determine the process,
techniques and roles to be used by the social worker. Each approach therefore also implies certain techniques, processes and
roles that will be discussed in forthcoming chapters from a holistic approach.
Definition of Approaches
Payne (1991:60-62) attempts to categorise ―alternative‖ reviews of theories. Brown (1992:59,76) distinguishes between
major and minor theories. At the same time Brown (1992:76) refers to a theory and an approach in the same context. Payne
(1991:57-70) also highlights the fact that the so-called theories (approaches) are applicable to all the primary methods,
namely case work, group work and community work, but that certain authors only apply some theories (approaches) to
specific social work methods. It would therefore appear that definitions in this regard are made with certain purposes in
mind. For the purposes of this book the focus is on all three primary methods of social work and the term ―approach‖ will be
used.
The Concise Oxford Dictionary defines an approach as an act or means of approaching. Pruis (1987:22-23) sums up the
definition of an approach as follows:
 it is a way of approaching a phenomenon.
 it involves both a theory and a model.
 it corresponds to a preconceived idea or philosophy.
In social work therefore the concept ―approach‖ can be used to distinguish ―how it is done‖. It is the way in which a theory
or theories are approached in intervention. In this regard a model refers to the specific manner in which certain approaches
are structured, thereby forming pattern-like guidelines and procedures to be adhered to during intervention. During
intervention however, the focus should not be on the names of the terms, but rather on the selection and content thereof, by
being able to distinguish between them.
Q13 Some of the many professional roles in Social Work are
Broker: The social worker is involved in the process of making referrals to link a family or person to needed resources.
Social work professionals do not simply provide information. They also follow up to be sure the needed resources are
attained. This requires knowing resources, eligibility requirements, fees and the location of services.
Advocate: In this role, social workers fight for the rights of others and work to obtain needed resources by convincing others
of the legitimate needs and rights of members of society. Social workers are particularly concerned for those who are
vulnerable or are unable to speak up for themselves. Advocacy can occur on the local, county, state or national level. Some
social workers are involved in international human rights and advocacy for those in need.
Case Manager: Case managers are involved in locating services and assisting their clients to access those services. Case
management is especially important for complex situations and for those who are homeless or elderly, have chronic physical
or mental health issues, are disabled, victims of domestic or other violent crimes, or are vulnerable children.

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Educator: Social Workers are often involved in teaching people about resources and how to develop particular skills such as
budgeting, the caring discipline of children, effective communication, the meaning of a medical diagnosis, and the
prevention of violence.
Facilitator: In this role, social workers are involved in gathering groups of people together for a variety of purposes
including community development, self advocacy, political organization, and policy change. Social workers are involved as
group therapists and task group leaders.
Organizer: Social Workers are involved in many levels of community organization and action including economic
development, union organization, and research and policy specialists.
Manager: Social Workers, because of their expertise in a wide variety of applications, are well suited to work as managers
and supervisors in almost any setting. As managers, they are better able to influence policy change and/or development, and
to advocate, on a larger scale, for all underprivileged people.
Challenges in Social Work
A panel of alumni from the School of Social Work discusses current issues and challenges in the field of social work Earlier
this year, UCONN Magazine brought together a distinguished panel of alumni from the School of Social Work to discuss
current issues and challenges in the field of social work. The alumni who gathered in the Zachs Community Room in
Hartford included Joseph Bisson, vice president of business development, Saint Raphael Healthcare System, New Haven;
Robin McHaelen, executive director, True Colors, Hartford; Heidi McIntosh, senior policy advisor, Children‘s Bureau, U.S.
Department of Health and Human Services, Washington, D.C.; Carlos Rivera, director, Department of Health and Human
Services, Hartford; and Patricia Wilcox, vice president of strategic development, Klingberg Family Centers, New Britain.
Catherine Havens, associate dean of the School of Social Work, moderated.
Q14 Development of Social Work Profession In India
The recent move to establish a professional organisation for social workers indicates a growing professional awareness. Such
a move is only a first step towards the development of the occupation of Social Work into a full-fledged profession. The
success of this effort will mainly depend on how constructive forces are generated to harness the energy of the practising
social workers towards the crystallisation of their professional consciousness.
Birth of a Profession.—The need to develop an occupation into a profession depends on the readiness of the society to
recognise the practitioners as professionals. In other words, the growth of an occupation into a profession is a social
phenomenon. This growth is to be related to the prevailing social and economic conditions in a given country. In India, as in
other countries, the urge for social service found its expression in the establishment of social and religious institutions. The
stronger force of religion directed this urge into an expression of religious obligation. With the increase in human need and
the complexities of social life, there arose a need to develop the occupation of social service. Only during the last century the
need to develop the occupation of social service on scientific basis has been realised. With this realisation came the
importance of sharing the experiences of other nations in the field of social welfare. As Alfred Whitehead has pointed out,
"The culmination of science completely inverted the roles of custom and intelligence in the older professions.
Characteristics of a Profession.—To qualify an occupation for a profession, certain requirements need to be fulfilled. Carr
Sanders in the Encyclopaedia of Social Sciences has enumerated the following four major characteristics peculiar to all
professions:
(i) The development of the body of knowledge upon which the skill rests.
(ii) (ii) The reservation of functions to the qualified by means of licensing or the restrictions of the professional
bodies.
(iii) The development of the professional consciousness amongst the practitioners.
(iv) The contribution of the specialised skill and viewpoint to appropriate problems in the surrounding society.
It was in 1936 that the first step was taken to provide professional training in the field of social service by the establishment
of Sir Dorabji Tata Graduate School of Social Work in Bombay. Since then a slow but continuous trend is perceived in the
development of the social work profession. The importance of professional training is being increasingly recognised by
Government and private organisations throughout the country. The Universities of Delhi and Baroda have recognised the
profession by establishing professional schools of social work in recent years. To be systematic, let us consider the growth of
the Social Work profession in India in terms of the characteristics mentioned above.
1. Towards a Tested Body of Knowledge.—The basic requirement of a profession is the development of a tested body
of related knowledge upon which the skill of its practitioners rests. By the establishment of the Bureau of Research
and Publications, the Tata Institute of Social Sciences, tried to encourage the development of the body of knowledge
required in the field. Various Universities, through their Schools of Economics and Sociology, have also contributed
to this body of knowledge by encouraging writing of theses and memoirs on various subjects of applied social
sciences. However, it must be pointed out that in view of the increasing social and economic needs of the rising
population of India, such a collection is inadequate in establishing the tested body of knowledge which the
profession of social work calls for.
2. II. Reservation of Functions.—The second important characteristic of a profession is "the reservation of the function
to the qualified". It calls for setting up of the standards of service, analysing various types of jobs, securing of the
recognition from the public and from the governing agencies of the profession in general and various fields of
services in particular. Thanks to the efforts of the Tata Institute of Social Sciences, other Schools of Social Work, the
Indian Conference of Social Work and the workers in the field, the profession is being increasingly recognised by
the government and private organizations. The public at large, however, still seem to believe that any citizen without
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 any specific training of the basic structure of society, of the development of human personality and of the methods of
meeting the emotional and economic needs of the people could perform social work.
Q14 PROFESSIONAL SOCIAL WORK
3. If the global historical background of social work is analyzed, we can understand the following ideologies of social
work.
4. Social Work as Charity: Religion encouraged individual to help their neighbors who were in need of help. The
people who were in need of help were given alms. Those who are helped them, given alms out of charity. Thus
western countries started their social work practice with charity mode. As religion encouraged them to help their
fellow-human beings who were poor, they started giving alms in cash and kind. Soon they realised that could not
give enough to the increasing poor and a way-out was required to over come the probem. At that time the state
(Government of UK) intervened by enacting legislation and initiating state qnsibity to take care of the poor
5. Welfare Social Work Approach: The state started providing its share of service in giving alms, and by passing the
Elizabethan poor Law (1601) in LK to deal with the poor. The Act divided the poor into three categories, the able
bodied poor, the impotent poor and the dependent children. The first category was forced to work in the workhouses,
whereas the other two categories were given alms in alm houses. The Act, as well as subsequently passed
enactments were unable to solve the problem of poverty. The government realised that an individualized approach
was needed to understand the problem. The problem may be one, but different individuals have different causes for
the same problem. They realised that the individual cause has to be investigated for its solution. Hence charity
organisations were started to do that work.
6. Clinical Social Work Approach: In 1935,. the Social Security Act was passed' recognising the need for heliing,the
poor. The Act was meant to handle the problem that were a consequence of industrialization. The state took over
some of the financial problems of the people. A large number of volunteers were taken. As volunteers are trained
people who can do case work practice, they also supervise untrained people. Most people realised that money alone
could not solve problems and they turned to counselling roles. Counselling has drawn its base from psychological
sciences particularly from Psychoanalytical theory.
7. Ecological Social Work Approach: In ecological social work approach problems are seen as deficits in the
environment and not as personal deficits of the individual. Social work tradition emphasised social treatment and
social reform which become the basis for ecological approach. Professional social workers and their employing
agencies consider themselves as change agents aiming at systemic change. Identifjling the problem, identifjling the
clients and target system (which is causing the problem) finding out the decision making on the goals of change in
collaboration with clients and identification of "action system" with which change agent can achieve goals for
change are the steps in ecological approach.
8. Radical Social Work Approach: Social workers are not satisfied only with care of the disabled and the deviants. In
1970, due to influence of Marxism, they advocate oppression as the cause for many problems. They broadened their
professional responsibilities to include reform and development in order to bring about an equitable social order.
9. Progressive Social Work: Progressive social workers may identify themselves with radicals, activistsetc., They are
unhappy about the injustice in the society. The progressive social wbrkers strive to alter the oppressive element in
the society. They help them heal their wounds and educate them to make proper choices so as to build their future.
10. Feminist Social Work: Liberal feminism is the school of thought that emphasises equality of sexes and demands
legal reforms and equal opportunities for suffrage, education and employment to both men and women. Liberal
feminists do not analyse the roots of gender oppression in the society.
Q15 What is social work Intervention
The term 'social work intervention' usually describes work undertaken with individuals, families, groups and communities. In
looking to the future we have also used the term to cover the use of social work knowledge and skills when using any of
these methods of intervening:
1) within a social care organisation to facilitate the provision of services and practice consistent with the Codes of Practice
and with standards of service and practice
2) to promote the social inclusion and life opportunities of people using services
3) between organisations, where the objective is to promote partnerships that are required on a short, medium or longer
term basis to provide integrated services, or to personalise a particular package of support e.g. when working with dual
diagnosis in mental health and alcohol abuse, or learning disabilities and sensory impairment
4) as part of a multi-professional or multi-disciplinary team to promote effective integrated working with people with
dementia and their carers, rehabilitation following strokes or brain injury, or neighbourhood and community
development
5. in organisations such as businesses and industry, corporate governance, the media, and the political arena, to bring the
social work perspectives and skills into organisational development and management.
Q16 Social Reform in Ancient Period.
Charity and religious devotion was the mainstay of the Indian culture in ancient period. The main characteristic was doing or
initiating welfare and cokon good of all, the glimpses of which can be found in folk tales and legends in old literary works,
Smiritis or Dhramsastras. The earliest mention to charify can be obtained from Rigveda which encourages charity by ying
"May the one who gives shine most". The Arthasastras, ascribed to Kautilya is one of the oldest works in polity- that refers
to the construction work for public good by joint efforts of villagers. It also mentions social work as care of children, old or
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invalid in case of no protectors. Special regulations were established for persons living in cities for common good. Collective
charity was popular form of social work, of which progress of education or Hdyadana was an important one as one of the
numerous Jatakas reflect. Other Upanashidas like Brihadarnayaka, Chhandogya and Taittiriya prescribes that every
householder must practice charity.
Next to education, reference may be made to religion, which took precedence over everything else to the people of ancient
India. One of the popular methods of performing social activities, hence was Yagnas. The main aim of yagnas was the
common welfare of all, devoid of any personal benefit or profit. There were several Yagnashalas, which were like
classrooms wherein students were instilled with the feeling of working without the egocentric desires. This learning and
spirit transcended to the home, workplace and in the ordinary community life. The community was urged to move ahead as
one entity and achieve progress. According to Geeta privileged-sections must strive towards the hlfilment of its duty to serve
the poor, handicapped and underprivileged.
With the establishment of new political system in Magadha states, earliest attempts to establish administrative
system was made. General welfare, construction of roads, agriculture etc. was given attention. Kautilya highlights
the duties of the King towards the welfare and happiness of his subjects. During the reign of Ashoka and later
Kanishka, similar range of social welfare activities were initiated which encompassed women's welfare,
rehabilitation of prisoners, nual development, free medical care, regulation of prostitution, provision of public
utility services etc.
Q17 Social Reform in Medieval Period (1206-1706)
The approach followed while mentioning the social refom activities during the medieval period would be to focus not on
individual kings and their achievements but to the extent of their contribution to changes in social institutions and structure.
The Muslim Sultanate who formed a significant phase of the medieval period were motivated and driven by the same spirit
of social service in the fields of religion and education. The practical needs of consolidating conquered territory and
providing efficient . . aclmmshtion in a foreign country necessitated the delineation of the role and functions of the kings.
These duties included maintenance of peace, protection from external forces, levying of taxes and providing justice to
subjects. Beyond these limited secular functions, the rulers took little interest in promoting the general welfare of the masses.
The religion enjoined upon the Muslims to render help to the underprivileged by the payment of Zakat, "the annual legal
alms of five things, namely money, cattle, grain, fhit and merchandise". Provision of drinking water, building of mosques,
provision of sarais, charity to poor was regarded as pious act.
Hurnayun was the pioneer amongst the Muslim rulers to make the efforts to prohibit Sati system. Akbar was an illustrious
ruler who took initiatives in bringing reforms in Indian society by abolishing slavery in 1583. He introduced equality among
people irrespective of class and religion, and established comprehensive system of poor relief which was of two types: nting
relief in cashkind to every needy person who made requests for the same and the other was systematic and organized
assistance provided regularly.
Q18 Differences between Social Work and Social Welfare
Sl.No Social Work Social Welfare
1 W.A. Friedlander said, "Social work is a According to Friedlander: "Social welfare is the organised
professional service based upon scientific systems of social services and institutions designed to aid
knowledge and skill in human relations, which individuals and groups to attain satisfying standards of life and
assists individuals alone or in groups to obtain health and personal and social relationships which permit them to
social and personal satisfaction and develop their full capacities and to promote their well being in
independence. harmony with the needs of their families and the community.
2 Social work is a profession. Social welfare is a condition
3 social welfare refers to the programs in place to social welfare refers to the programs in place to assist people in
assist people in society society
4 A social worker may be a counsellor or a but social welfare is the unemployment money or food stamps a
person who helps the homeless, for example, person gets from the government.
5 Social work is about helping individuals to Social welfare is what the state is doing to improve social living,
overcome difficulties they may face. Or i.e. National health service, unemployment benefits, housing etc.
example - an older person who has recently
been in the hospital may need help when they
return home to assist them in their daily living
long or short term.
6 social work is professional and has a code of WHILE social welfare is not professional
ethics
Both work and receive benefits. Ne is the helper, the other the helped.
Social work is a process, and social welfare is the goal.
Q19 Social Reform in Modern Period (AD 1800 onwards)
The Indian society gradually underw'ent several major changes in the political, economic and social spheres during this
period. Some of the major &nges which reverberated the entire structure were new legal system based on western ideas of
property rights, rule of law, judiciary and the emergence of market economy, development of railways and ommunications,
and a new educational system which opened visions to ideals of liberty, justice, equality. These changes affected the family,
7
kinship, marriage and caste. It influenced and led to the growth of an elite group of western liberal rational outlook that
spearheaded the movement for social reform during the nineteenth century.
The genesis of social reform movement can be traced to the work of Rammohan Roy, who sowed the seeds of religious and
social reforms. A number of reformers like Ishwar Chandra Vidyasagar, Jotirao Phule, Sasipada Banerjee, Gopal Krishna
okahale, Swami Dayanand, Swami Wvekananda, Bal Shastri Jambhekar in different parts of the country for a period of
almost a century concentrated their efforts on i reforming certain features of Indian society like caste system, child marriage,
sati, 1 widowhood, idol worship. The ideals of justice, equality, liberties were underlying 1 principles of these reform
movements. Several of them established schools and I institutions to provide service to individuals affected with the harmful
aspects of the Hindu society. They based their attack on spreading education and propaganda encouraging the vernments to
pass legislation to eradicate these social practices. Some of the important organizations that played a key role in
development of this movement are Brahmo Samaj, Arya Samaj, Theosophical Society, Ram Krishna Mission, Indian ocial
Conference, Servants of India Society etc.
After independence, the government shifted towards the welfare approach and took several areas of social work under its
purview. The popularity of ideas of social change, social development, institutional change and programmes of family
planning, elimination of mass poverty and reduction of income gaps among the population reflect the direction of social
orientation towards seeking and striving to achieve the goals.
Q20 Describe Functions of Social Work
Popple and Leighninger in Social Work, Social Welfare, American Society; Boston: Allyn & Bacon, 2011, list seven
core functions that the social work profession draws from in human development and the reconciliation of the complexity of
interactions between human beings and their environment. These seven core functions include:
1. Engagement, 2. Assessment, 3. Planning, 4. Implementation, 5. Monitoring/Evaluation, 6. Supportive Counseling,
and 7. Graduated Disengagement.
As always, the NASW supports its social worker members in many ways. NASW Assurance Services augments this support
with practical solutions and insurance protection. Let‘s look at the Popple and Leighninger framework in shifting risk to
your insurance carrier.
Engagement: ―The social worker must first engage the client in early meetings to promote a collaborative
relationship‖. This is where the social worker's risk exposure begins with malpractice liability exposure, cyber liability
exposure, and general liability exposure. The social worker must buy insurance coverage to protect against risks. Examples
of risk elements include proper practice techniques, documentation creation and protection, client records management and
retention, and even accidents in the workplace.
Assessment: ―Data must be gathered to guide and direct a plan of action to help the client‖. This is an essential core function
from an insurance perspective. When information is documented, these records become client records subject to recent
HIPAA legislation, which holds the social worker liable for breaches by third parties.
Also, these client records become subject to potential and eventual subpoenas and related social worker depositions. What
the social worker says in writing and verbally can be used against the social worker in licensing board inquiries and court.
Even how the client records are stored on-premises, with a third party, or even moved by a third party.
Planning: ―Negotiate and formulate an action plan‖.
Implementation: ―Promote resource acquisition and enhance role performance‖.
Monitor/Evaluation: ―On-going documentation through short-term goal attainment of the extent to which client is
following through‖.
Supportive Counseling: ―Affirming, challenging, encouraging, informing, and exploring options‖.
Graduated Disengagement: ―Seeking to replace the social worker with a naturally occurring resource.‖
Q21 What do you see as some of the major challenges for social workers today?
McHaelen: One of the most significant challenges is this concept about doing more with less. The range of responsibilities
for social workers continues to grow exponentially, but the number of employees doesn‘t grow. Each social worker has to be
both a micro and a macro person.
Rivera: As the needs of our environments pull at us and really stretch our resources, it‘s more and more difficult for social
workers to find good mentors. I was fortunate in that I had certain mentors, but nowadays you‘re just thrust into the
environment without much support.
McIntosh: There‘s been a national decline in caseloads, but I think people confuse caseload with workload. It‘s not a one-to-
one metric. Whether it‘s your state legislature, or even Congress, they want to build a budget according to caseload decline.
The struggle of social workers is to put into words the work that needs to be done on cases. People want to assign a dollar
amount to the caseloads so that the [budget] dollar declines as the caseload declines. It‘s important to have a conversation
about workload versus caseload.
Bisson: We‘re all involved in health care to an extent, and I think it relates very strongly to the national debate right now
regarding health care reform and how you manage some of the issues that are coming down the pike. Where does social
work fit into helping manage populations and helping to create accountable care organizations? There are some real national
challenges when you‘re trying to deal with diminished resources.
Wilcox: The work that social workers do is hard work because you interact with so much pain. Whatever realm the social
worker is in, they end up connecting with a lot of difficult experiences. In order to keep people fresh and vibrant in this
work, they need time to take care of themselves; they need time to talk to others about what they‘re experiencing.

8
Q22 The Challenges of Social Work
The History of Grand Challenges
In 2015 the American Academy of Social Work and Social Welfare (AASWSW) launched an initiative called the Grand
Challenges for Social Work.1 Grand Challenges have been used for more than a century across different fields to address
significant societal issues. Other Grand Challenges initiatives have included the Grand Challenges for Engineering and the
Grand Challenges in Global Health.2
The Grand Challenges for Social Work initiative strives to solve 12 of society's most urgent issues by combining science
with social work values, with the ultimate aim of building a more equitable and cohesive society by promoting new,
transformative ways of approaching these issues.
"The focus of [the Grand Challenges] is to generate some intellectual, fiscal, academic, and practice interest around the
social problems facing our society," said James Herbert Williams, PhD, MSW, MPA, director of the School of Social Work
and Arizona Centennial Professor of Social Welfare Services at Arizona State University and a member of the steering
committee of the Grand Challenges Executive Committee.1
According to Williams, the progress on solving these 12 Grand Challenges for Social Work has taken the form of research,
policy recommendations, advocacy, curriculum integration and much more. But he views the most important form of
progress as the renewed conversation around the issues. Working on the Grand Challenges has created dialogue and
discourse throughout the social work field as practitioners across the country work to solve social issues that impact who we
are as individuals and as a larger society.
Selecting Grand Challenges
Initially, the AASWSW Executive Committee put out a broad call for ideas and received more than 80 distinct concepts for
Grand Challenges. Committee members organized and reviewed these submissions and then sought almost two dozen
academic working papers to support this broad group of ideas. The Executive Committee then extracted the 12 Grand
Challenges for Social Work out of this process.
To be selected, the challenges were required to meet the following criteria:
 Each challenge had to be important and compelling enough to gain the attention of the broader public
 Areas represented in the challenge must be able to show meaningful and measurable change within a decade
 There needed to be scientific data that indicated that the challenge could be resolved
 The challenges must lend themselves to producing interdisciplinary collaboration
 Solving the challenge must require meaningful innovation
The Grand Challenges
Together, the 12 Grand Challenges for Social Work define a far-reaching agenda that strives to promote improving
individual and family well-being, building a stronger social fabric, and creating a just society.2 These challenges include.
Q23 What is Gandhian Ideology?
 Gandhian ideology is the set of religious and social ideas adopted and developed by Mahatma Gandhi, first during his
period in South Africa from 1893 to 1914, and later in India.
 Gandhian philosophy is not only simultaneously political, moral and religious, it is also traditional and modern, simple
and complex. It embodies numerous Western influences to which Gandhiji was exposed, but is rooted in ancient
Indian culture harnessing universal moral & religious principles.
 The philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and
collective.
o The spiritual or religious element, and God, are at its core.
o Human nature is regarded as fundamentally virtuous.
o All individuals are believed to be capable of high moral development, and of reform.
 Gandhian ideology emphasises not on idealism, but on practical idealism.
 Gandhian philosophy is a double-edged weapon. Its objective is to transform the individual and society
simultaneously, in accordance with the principles of truth and non-violence.
o Gandhiji developed these ideologies from various inspirational sources vis Bhagvad Geeta, Jainism, Buddhism,
Bible, Gopal Krishna Gokhale, Tolstoy, John Ruskin among others.
Tolstoy's book 'The Kingdom of God is within you' had a deep influence on Mahatma Gandhi.
o Gandhiji paraphrased Ruskin's book 'Unto this Last' as 'Sarvodaya'.
 These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and
Jayaprakash Narayan and outside of India by Martin Luther King Jr. and others.
Major Gandhian Ideologies
 Truth and nonviolence: They are the twin cardinal principles of Gandhian thoughts.
o For Gandhi ji, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the ultimate
reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis.
o Nonviolence, far from meaning mere peacefulness or the absence of overt violence, is understood by Mahatma
Gandhi to denote active love - the pole opposite of violence, in every sense. Nonviolence or love is regarded as
the highest law of humankind.
 Satyagraha: Gandhi ji called his overall method of nonviolent action Satyagraha. It means the exercise of the purest
soul-force against all injustice, oppression and exploitation.
o It is a method of securing rights by personal suffering and not inflicting injury on others.

9
 o The origin of Satyagraha can be found in the Upanishads, and in the teachings of Buddha, Mahavira and a
number of other other greats including Tolstoy and Ruskin.
 Sarvodaya- Sarvodaya is a term meaning 'Universal Uplift' or 'Progress of All'. The term was first coined by Gandhi
ji as the title of his translation of John Ruskin's tract on political economy, "Unto This Last".
 Swaraj- Although the word swaraj means self-rule, Gandhi ji gave it the content of an integral revolution that
encompasses all spheres of life.
o For Gandhi ji, swaraj of people meant the sum total of the swaraj (self-rule) of individuals and so he clarified that
for him swaraj meant freedom for the meanest of his countrymen. And in its fullest sense, swaraj is much more
than freedom from all restraints, it is self-rule, self-restraint and could be equated with moksha or salvation.
 Trusteeship- Trusteeship is a socio-economic philosophy that was propounded by Gandhi ji.
o It provides a means by which the wealthy people would be the trustees of trusts that looked after the welfare of
the people in general.
o This principle reflects Gandhi ji‘s spiritual development, which he owed partly to his deep involvement with and
the study of theosophical literature and the Bhagavad Gita.
 Swadeshi The word swadeshi derives from Sanskrit and is a conjunction of two Sanskrit words. ‗Swa‘ means self or
own and ‗desh‘ means country. So swadesh means one's own country. Swadeshi, the adjectival form, means of one‘s
own country, but can be loosely translated in most contexts as self-sufficiency.
o Swadeshi is the focus on acting within and from one's own community, both politically and economically.
o It is the interdependence of community and self-sufficiency.
o Gandhi ji believed this would lead to independence (swaraj), as British control of India was rooted in control of
her indigenous industries. Swadeshi was the key to the independence of India, and was represented by the
charkha or the spinning wheel, the ―center of the solar system‖ of Mahatma Gandhi‘s constructive program.
Q24 Sarvodaya Movement - Objectives, Significance & Impact
Sarvodaya means ‗progress of all‘ or ‗Universal uplift‘. Gandhi started this Sarvodaya movement, and people consider it an
addition to his efforts in his non-violence movement. The main objective of this event was to establish a new India based on
non-violence and love. It is an intellectual and powerful movement to develop India‘s socio, economic and moral
independence.
Sarvodaya movement aims at creating a society that uses politics of co-operation instead of politics of power. The leading
preachers of this movement are Jayaprakash Narayan and Acharya Vinoba Bhave. Sarvodaya is an essential topic for UPSC
exam aspirants, and this article discusses its details.
Objectives of the Movement
Gandhi‘s Sarvodaya focused not only on the welfare of the individual citizens but also on the welfare of society as a whole.
Here‘s why-
 Peace as a weapon- Sarvodaya promotes peace and has no place for non-violence. It believes in self-discipline and
self-reliance. This movement also believes in a government that lets people be free and does not approve the use of
the state‘s power, even if it is meant for the state‘s welfare.
 Democratic nation- This movement did not believe in political parties ruling the state. Instead, it suggested that
there would be chosen Panchayat heads who take up the final decision. The panchayat heads would be honest people
selected by the agreement of the village and not on a political basis.
 Economic equality- Gandhi believed in economic equality and thought it could give financial independence to a
nation. For this, equal pay according to labour should be implemented. A non-violent government functions best
when there is no vast gulf between the rich and poor.
 Moral and ethical values- Sarvodaya attempts to control the craze for power using manipulative and non-violent
ways. As a result, people give up their morals and ethics while achieving power and wealth. Thus, this movement
attempts to stop it.
 Spiritualism- This movement believes that spiritual power is above any materialistic philosophy. Thus, it tries to
shape people‘s ideologies, be it feudal or capitalists. It asks people to focus more on higher and nobler ideas of
spiritualism instead of concentrating on shallow thoughts.
 Village council (Gramrajyam) – Sarvodaya believes in a self-sufficient village system. This meant that every
village would have a village council composed of one member from each family. It is the overall well-being of the
village as a whole.
 Bhoodan movement- Gandhian follower Vinoba Bhave started the Bhoodan movement, also known as Bloodless
Revolution, in 1951 while he visited the Ponchampolly village. The objective of this movement was to convince rich
people who had a large area of land to give up a part of their land area to the poor.
Significance of Sarvodaya Movement
The Sarvodaya movement focused on the welfare of all people. It focuses on the upliftment of both classes in society that is
rich and poor. It did not discriminate among humans based on religion, caste, creed, colour, gender or economic and societal
status. This movement wanted each human to be treated equally. It wanted to establish a community based on non-violence
where freedom and equality prevailed. However, such a society is not ideal in the modern world. Although the thoughts and
beliefs are noble, they cannot develop a nation.
This is all for Sarvodaya movement. Aspirants can read this information and also refer to study materials for better
preparation.
10
Q25 Differences between Social Work and Social Welfare?
Social work and social welfare are two different concepts, but the terms are sometimes used interchangeably and
synonymously due to some confusion underlying their objectives and practices. When Devine wrote about social work in
1922, he did not distinguish between social welfare and social work. He wrote, "Social work is the sum of all efforts by
society to take up its own slack". Despite some similarities, there are some visible lines of distinctions between the two,
which can be stated in the following points:
1. Social Work is a professional practice, and the social workers are highly trained professional practitioners. Social
welfare is a programme that is not a professional practice, and employees involved in the welfare activities are not
necessarily trained in welfare provision.
2. Social work is becoming more formalised and has emerged as a new profession. Where social welfare continues to be an
informal activity.
3. Social work activity is rendered to the individual, groups, and communities in need by using different problem-solving
methods. There are four basic steps in solving a problem: a) Defining the problem. b) Generating alternatives. c)
Evaluating and selecting alternatives. d) Implementing solutions. Whereas, social welfare services are given to the needy
individuals, groups and communities but it doesn't have any specific method to deal with the problems of the people.
4. Social work is the art and science of working for and with people. Whereas social welfare aims at working only for the
people and not necessarily with the people.
5. Social work is a professional service based on scientific knowledge and skills in human relationships, which helps
individuals to obtain social or personal satisfaction. Whereas social welfare is a system of laws, programmes, benefits,
and services that strengthen or assure provisions for the individuals' well-being.
6. Social workers respecting an individual's autonomy and worth do not impose anything upon him, however beneficial it
may be. Whereas a social welfare worker who is convinced of the usefulness of his programme for his clientele feels that
it should be made available to them for their benefit.
7. Social work can be undertaken by any individual who is professionally qualified and equipped with social work
knowledge. Whereas social welfare is mainly undertaken by the government through its workers/employees.
8. Social work emphasises all the aspects of human development. Whereas social welfare emphasises the material needs of
the individuals' group and communities.
Q26 Community Work and Community Organisation in Social Work
Having discussed the meaning and definition of Community organisation let us now try to compare it in the context of
community work and social work profession. In social work the term ―community work‖ is often used with different
meanings. In social work literature we find that the term ―community work‖, ―community development‖, ―community
organisation‖ and ―community empowerment‖ are at times interchangeably used for the work with communities. Some
authors have used these terms for the same types of work whereas others use them to refer to different types of work with
communities.
Community work has a long history as an aspect of social work. It has passed through various phases. All over the world it
has been recognized as an integral part of social work practice. History shows that community work even preceded social
work education. In UK and USA community work in social work began in the 1800 with the charity organization movement
and the settlement house movement. During the initial phase in UK, community work was primarily seen as a method of
social work, trying to help individuals to enhance their social adjustment. The main thrust was to act as a means to
coordinate the work of voluntary agencies. In India the experience of working with slum community in the city of Mumbai
lead to the establishment of the first institution of social work education in 1936. Community work as a method of social
work in India is largely seen as a process of developing local initiatives, particularly in the areas of education, health and
agricultural development. The focus of the work is, to encourage people to express their needs, and enable them to avail the
existing resources, in order to meet these needs.
There are several ways in which social work practitioners and others work in the community. In social work we find three
main approaches namely, Community Development, Community Organisation and Community Relations/Services. While
these approaches represent different situations or areas of community work, there are fundamental similarities in what is
being attempted. Their components are often interlinked and at times overlapping. What is important for us here is to
understand that the community work is one of the basic social work processes. It is being used to attain the same basic
objectives, as casework and groupwork. As you may be aware all the social work methods are concerned with removal of the
blocks to growth of individual, group, or community, release of their potentials,
Q27 Professional Development Of Social Work In India
In India, social work profession began very late and its progress has been neither rapid nor smooth. Hence its professional
aspect has not been fully recognized. Historically, the tradition of giving assistance to poor disabled and destitute is very old
in India. The development of social work in India can be grouped as:
Pre- British Period to 1800 A.D
Serving the fellow humans is an integral part of Indian culture. Though riddled with feudal ideology and caste system the
Indian society looked after the needs of others when required. The community and rulers laid emphasis on taking
responsibility of those in need. The Hindu scriptures have always propagated social justice, responsibility and welfare. This
is evident in the Vedic and post Vedic periods. Advent of other religions like Buddhism, Jainism, Islam and Christianity had
also strengthened the existing philanthropic Indian philosophy. The following social structures fulfilled certain
responsibilities: Joint family:- It is like a trust sharing common property. It protected the aged, children and women and
11
people with disability and served as a social trust. Village community:- Indian villages were independent in matters of food,
clothing and shelter. The whole community used to take care of each other. Village temple:- In every village, there were
temples. People donated money to the temple and under this system, socially backward people were protected. Dharamsalas
attached to temples also played a role in charity work
Hospital Social Work in India
The introduction of Hospital Social Work in India was influenced by the work of lady almoners of Britain and medical social
workers in America. The physicians of India who visited Britain and America for study got the opportunity to observe the
activities of almoners and medical social workers. After returning to India, some physicians were very interested in starting
similar activities in their hospitals or clinics. The opening of social and preventive medicine departments in medical colleges,
a psychiatric clinic in some of the general hospitals and training programs in medical social work in some of the schools of
social work in Bombay and Delhi placed students for practical training in hospitals and clinics give further impetus to the
development of medical social work in India. The first medical social worker in India was appointed in 1946 in the J. J.
Hospital in Bombay. Gradually, the medical social worker began to be established in other hospitals and clinics of India. At
present, medical social workers are working in almost all the States of India (Pathak, 1961).
In short, hospital social work practice emerged in U. K and USA. Some significant steps can be identified in the
development of Hospital Social Work. The first step was recognition of aftercare of patients of mental hospitals and
appointment of visitors to avoid recurrence of ill near. The second step of developing medical social work was the
appointment of lady almoners in English Hospitals. The step was the practice of visiting patients' homes by visiting nurses.
The fifth one was the training of medical students in social agencies. The sixth step was establishing a medical social work
department in Massachusetts Hospital in Boston in 1905. The seventh step was the establishment of the American
Association of Medical Social Workers (AAMSW) in 1918. The last and most crucial step was the establishment of the
National Association of Social Workers (NASW) in 1955. Since its inception, its medical social work unit has been working
to date on the development of Hospital Social Work globally.
Q28 Professional Development of Social Work In U.S.A
The need to help other people is stressed by the major religions. During the Elizabethan period the needy people were helped
by the authorities. Such charity works are called 'relief of the paupers'. The Victorian reformers who were distressed by
poverty, child neglect and other social ills were pioneers in many of today's social welfare services, although they too had
called such services by various other names such as organized charity or philanthropic work or 'relief of destitution'. The
historical development in USA can be divided into the following stages:
The colonial period (1620-1776) ! Civil war and industrial revolution (1776-1860) ! Industrialism -the human side(1860-
1900) ! Social work seeking professional characteristics (1900-1930) ! Highly professionalized discipline.(1930) The
development of social work in the United States reflects an ongoing synthesis of ideas derived from many different cultures.
Social welfare services have indeed existed in USA since the establishment of the original thirteen colonies on the eastern
board. The English people, who settled here, brought with them their customs, laws and ideas. Elizabethan poor law served
as the basic pattern for extending financial assistance to persons in need. Assistance to the poor in their homes (outdoor
relief) was the initial method followed in the growing colonial towns. The Civil War stimulated the emergence of large-scale
private social welfare initiatives, such as the US Sanitary Commission and the Red Cross. In the War's aftermath, the short-
lived Freedmen's Bureau (the first Federal social welfare program) provided assistance to newly emancipated slaves. State
boards of charity arose to improve the management of institutions constructed during the previous generation. In the half
century after the Civil War, rapid industrial expansion produced a dramatic increase in individual and community needs. The
most notable social changes of this period included a series of economic depressions (known then as "panics") and their
consequences; new manifestations of racism following the end of Reconstruction in 1876; and a dramatic increase in
immigration from Southern and Eastern Europe.
Using concepts derived from business and industry, reformers attempted to respond to some of these developments by
regulating public relief distribution through so-called "scientific charity." In 1877, the first American Charity Organization
Society (COS) based on such principles was founded in Buffalo, New York. The main functions of the COS were three fold
- (i) the rehabilitation of families which for any reason fail to be self sufficient; (ii) the education of the community; and (iii)
aid in the elimination of the causes of poverty. Another development was in regard to Settlement houses. Rapid urbanization,
industrialization and immigration produced social settlement movement in the USA. This movement combined social
advocacy and social service with proper intervention through group work and neighbourhood organization strategies. The
settlement house workers established neighbourhood centres and offered services such as citizenship training, adult
education, counselling, recreation and daycare. The social group work, social action and community organization methods
have emerged from Settlement House Movement.
Child Welfare Movement - The rapid growth of manufacturing industries aggravated the pathetic condition of children. So,
Children Aid Society (1853) and Society for the Prevention of Cruelty to Children (1857) were started in New York City.
This led to the formation of Child Welfare Movement. The aim of the agencies was to rescue children from inadequate
homes and from the streets.

12
Q29 History of Social Work in the (U.K) United Kingdom
In primitive society, sometimes referred as the ‗folk society‘, the larger family or tribe took over the support of those whose
needs were not satisfied in the normal way. Children deprived of parental support were taken into the homes of relatives or
adopted by childless couples. Food resources were shared among relatives and neighbours. In course of time, when the
feudal system gave way to the wage economy, legislation was enacted to compel the poor to work. Whipping, imprisonment,
and even death punished begging.
Role of the Church
In Europe, in the early Christian era, the folk tradition continued and the faithful considered it a religious obligation to care
for those members of the group who could not care for themselves. Religion provided the greatest motivation for charity.
The church, especially the monasteries, became the centres for distributing food, medical aid and shelter. Alms were
collected in the parish and distributed by the parish priest and other clergymen who knew the individuals and their situation.
Welfare Becomes a State Responsibility
The shift from church responsibility to government responsibility for relief is seen first in the restrictive legislation
forbidding begging and vagrancy. In England between 1350 and 1530, a series of laws were enacted, known as the ―Statutes
of Labourers,‖ designed to force the poor to work. The decreasing authority of the church and the increasing tendency to
shift responsibility to governmental authorities gave rise in England to a series of measures which culminated in the famous
Elizabethan Poor Law of 1601.
The Elizabethan Poor Law 1601
The Poor Law of 1601 was a codification of the preceding poor relief legislation. The statute represented the final form of
poor law legislation in England after three generations of political, religious, and economic changes that required
government action. The law distinguished three classes of the poor: 1) The able-bodied poor were called ―sturdy beggars‖
and were forced to work in the house of correction or workhouse. Those who refused to work in the house of correction were
put in the stocks or in jail.
2) The impotent poor were people unable to work—the sick, the old, the blind, the deaf-mute, the lame, the demented and
mothers with young children. They were placed in the almshouse where they were to help within the limits of their
capacities. If they had a place to live, they were given ―outdoor relief‖ in the form of food, clothes and fuel.
3) Dependent children were orphans and children who had been deserted by their parents or whose parents were so poor that
they could not support them. Children eight years and older able to do some domestic and other work were indentured with a
townsman. The Poor Law of 1601 set the pattern of public relief under governmental responsibility for Great Britain for 300
years. It established the principle that the local 60 Introduction to Social Work community, namely the parish, had to
organize and finance poor relief for its residents. The overseers of the poor administered the poor law in the parish. Their
function was to receive the application of the poor person for relief, to investigate his or her condition, and to decide whether
he or she was eligible for relief.
Influence of The Elizabethan Poor Law
Though there were similar reform plans advocated in Europe; it is the Poor Law of 1601, sometimes known as 43 Elizabeth,
which was most influential in the development of public welfare and social work. There are several important principles in
the English Poor Law, which continue to have a dominating influence on welfare legislation four centuries later.
1) The principle of the state‘s responsibility for relief is universally adopted and has never been seriously questioned. It is in
tune with democratic philosophy as well as with the principle of the separation of church and state. 2) The principle of local
responsibility for welfare enunciated in the Poor Law goes back to 1388 and is designed to discourage vagrancy. It stipulates
that ―sturdy beggars‖ to return to their birthplaces and there seek relief. 3) A third principle stipulated differential treatment
of individuals according to categories: the deserving as against the undeserving poor, children, the aged, and the sick. This
principle is based on the theory that certain types of unfortunate people have a grater claim on the community than other
types. 4) The Poor Law also delineated family responsibility for aiding dependants. Children, grandchildren, parents, and
grandparents were designated as ―legally liable‖ relatives. The Elizabethan Poor Law was noteworthy and progressive when
it was enacted. It has served as the basis for both English and American public welfare.
The Poor Law Revisions: 1834-1909
In 1834 a Parliamentary Commission presented a report which aimed to revise the Elizabethan and post- Elizabethan Poor
Laws. Upon the basis of the committee‘s report legislation was enacted enunciating the following principles:
(a) doctrine of least eligibility, (b) re-establishment of the workhouse test, and (c) centralization of control. The doctrine of
least eligibility meant that the condition of paupers shall in no case be so eligible as the condition of persons of the lowest
class subsisting on the fruits of their own industry. In other words, no person receiving aid was to be as well off. According
to the second principle, the able-bodied poor could apply for assistance in the public workhouse, but refusal to accept the
lodging and fare of the workhouse debarred them from qualifying for any aid. Outdoor relief was reduced to an absolute
minimum. As per the third principle, a central authority consisting of three Poor Law Commissioners had power to
consolidate and coordinate poor law services throughout the land. Parishes were no longer to be the administrative units.
Between 1834 and 1909 there were numerous changes in Poor Law legislation, the cumulative effect of which was to veer
the entire system away from the principles of 1834.
The Beveridge Report
In 1942, Sir William Beveridge, chairman of the Inter- Departmental Committee on Social Insurance and Allied Services,
presented the Committee‘s Report to the government. The report emphasized four major principles: 1) Every citizen to be
covered, 2) The major risks of loss of earning power -- sickness, unemployment, accident, old age, widowhood, maternity--
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to be included in a single insurance, 3) A flat rate of contribution to be paid regardless of the contributor‘s income, and 4) A
flat rate of benefit to be paid, also without regard to income, as a right to all who qualify. Beveridge emphasized that the
underlined social philosophy of his plan was to secure the British against want and other social evils. Everyone is entitled to
benefits, which include maternity, sickness, unemployment, industrial injury, retirement and grant for widows.
Beginnings of the COS Movement and Settlement House Movement
In England, where the problem of competing and overlapping social services in London had been increasing over the years, a
group of public-spirited citizens founded in 1869 the London Charity Organization Society (COS). Octavia Hill and Samuel
Barnett were two of these founders. In her work as housing reformer, Octavia Hill introduced a system of ―friendly rent
collecting‖ as a method of improving slum housing. Octavia Hill communicated to the volunteers certain principles or laws
to be followed in their activities, through weekly meetings and ‗Letters to Fellow Workers‘. She stressed that ‗each case and
each situation must be individualised.‘ Everyone must be treated with respect for his or her privacy and independence. She
advised her workers not to judge the tenants by their personal standards. She believed in the value of dignity of even the
most degraded of her tenants.
Q30 Social Work with Family?
Family is the basic institution in a community. It is the primary group in which members are born, brought up, formed,
trained and socialized to play various roles and functions in society. Hence, it is important that the family maintains its well
being. However, there are many problems and issues that affect a family. These problems are multifaceted in nature. The
problem or progress of one person affects others in the family. It also presupposes that the causes of these problems could be
located within the family and handling of such problems also will involve other members of the family. That is why family is
treated as a system and any intervention in family must have this perspective.
Social Work practice with family is based on this system perspective. There are various methods and strategies in the
profession, which can be applied to handle the multiplicity of family problems. It is possible to work with individuals in
families and there also options to work with groups of family members with common problems and to mobilize resources
from the community to assist families in need. There are various techniques, such as family therapy, crisis intervention,
marital counselling and pre-marital counselling, which can be used for specific purposes.
Problems Faced by Children in the Family System
 Some parents are overly protective and overly indulgent with their children. Such children get tied down with their
parents and lose their individuality.
 In contrast, few parents are indifferent to their children. They may neglect them or may even reject them. This may
alienate and estrange the children.
 Some parents verbally abuse children or punish them physically. When parents resort to punishment method often,
the children become stubborn and aggressive.
 Some parents exhibit favouritism to one child at14 the expense of the other. Some parents resort to an equally
unhealthy behaviour of comparing one child with the other and letting down that child. Favouritism and comparison
may lead to low selfesteem in children.
Q31 6 Factors Responsible for the Rise of Dalit Movement in India
Six main factors responsible for the rise of Dalit movement are as follows: 1. Land Settlement 2. Industry 3. Communication
Facilities 4. Education 5. Press and Books 6. Legal System.
1. Land Settlement:
When the British arrived in India, most of the land belonged to the high-caste people who were either absentees or non-
cultivating owners. At the middle the intermediary class of cultivators existed, and at the bottom the landless laborers were
there to actually cultivate the land. The untouchable castes were landless laborers or serfs or slaves subject to hire or sale or
transfer that varied from place to place.
The British introduced the Permanent Zamindari settlement in Bengal, Bihar, Orissa, and northern Madras; the Temporary
Zamindari settlement in the United Provinces, the Central Provinces; and the Ryotwari system in Bombay, Madras, Berar,
Sind, and Assam covering 51 per cent of the total British India.
The new land system, however, had a major impact on the socioeconomic condition of India. Land became the subject
matter of state activity. Its protection was the responsibility of the State. Due to loss of village autarchy and state intervention
in the land system, villages were linked with the state through administrative machinery and means of communications.
2. Industry:
Modern industry originated in the country with the help of the British. Indigo industry was promoted heavily by the British,
as it was a primary export to Britain Jute industry prospered between 1833 and 1850. Assam Tea Company started in 1845;
steel, coal, and leather industries also flourished. Industrial progress has led to the social change as people of different castes
and communities got employment in the respective individual establishments.
3. Communication Facilities:
Railways were established under the Governor Generalship of Lord Dalhousie. In 1855, the East Indian Railway Company
completed 21 miles railway line from Calcutta to Ranigunge and the Great Indian Peninsular Railway Company comprising
37 miles railway line from Bombay to Kalyan, and in 1856 Madras to Arcot. Other communication means including
telegraph and telephone were also invented in the latter-half of the nineteenth century that helped in the exchange of ideas
and information.
4. Education:

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With the advent of new education in the first-half the 19th century, the new age dawned in India. The State took up the
responsibility of educating the people. Education was imparted, by well-educated and trained teachers.
The new education was deliberately made available to all the people irrespective of their caste, sex, or religion. It was
uniform throughout British India. The aim was to educate people in India the new knowledge and new values so that they
could create a new awareness among the people.
5. Press and Books:
The first newspaper in the country, The Bengal Gazette, was launched in 1780. Other newspapers including Samachar
Darpan, Sambad Kaumodin, Prabhakar, Rast Goftar, etc., were published subsequently. Besides the newspapers, books were
also published in the nineteenth century.
Carey wrote Grammar of Bengali and in 1815 he wrote Bengali- English Dictionary. Raja Ram Mohan Roy wrote Toohphat-
at-Muhouddin, Vedant Sutra and Vajrasoochi, etc. Ishwar Chandra Vidyasagar wrote Banglar Itihas, Bodh Gaya, etc. Muthu
Narasimha Naidu wrote Hita-soochanee in Telugu. The press and books influenced the thinking of the people of that period.
6. Legal System:
With the rise of the British in India, the new legal system came into existence. Earlier, the law was based on the religious
texts, but later on it was passed by the legislative council. The Governor-General- in Council was given the power to draft
laws for the country.
Q32 Causes for Dalit Movement are as follows:
1. Social injustice: As per the law of nature, all men are born equal. But in practice, equal treatment and equal opportunities
have been denied. Exploitation in society was widespread. To get their legitimate rights and opportunities, dalits rebelled
under the leadership of many reformers which took the form of movement against the injustice.
2. Economic inequality: Dalits worked in the lands of high caste Elindus and were responsible for the wealth of the feudalist
upper castes. Inspite of it, they were treated inhumanly and were not given proper share of wealth. Hence, their position was
pathetic. Added to the this, they were victims of exploitation, atrocity, harassment and other heinous Acts. Their opposition
was expressed in the form of agitations.
3. Discrimination: Discrimination was rampant in all walks of life. Dr. B.R. Ambedkar himself was the victim of such
discrimination. He dared to enter the Kalaram Temple of Nasik against all opposition with his fellow dalits. He publicly used
the water of Mahad tank. With this, he started democratic struggle against discrimination to attain social equality. This
became the stepping stone for Dalit Movement.
4. Lack of awareness: Dalits were deprived of educational facilities which lead to lack of awareness. Hence, exploitation
atrocities mounted up. To get relieved of such situations and to create awareness, movements like Bahishkrith Hitakarini
Sabha (1924), Dalit Sangharsh Samiti (1974) and others were initiated nationwide.
5. Political Backwardness: Basically Dalits were kept away from political participation and decision making processes due to
denial opportunities. Social boycott, exploitation and subordination were responsible for political backwardness. To come
out of these barriers, Dalits were forced to organise agitations and protests which finally got converted into movements.
6. Political implications: Dalit movement is named as Dalit Andolan in Karnataka, Asprushya (untouchable) Aandolan in
Maharashtra, Adi Dravida Andolan in Tamilnadu, Pulaya Aandolan in Kerala, Adi Dharma Andolan in Punjab and
Namasudra Aandolan in West Bengal.
Q33 Types of Reform Movements
Basically, there were two kinds of reform movements in the 19th century in India. Given below are the details about the
same, important from the civil services exam preparation:
1. Reformist
These movements responded with the time and scientific temper of the modern era.
2. Revivalist
These movements started reviving ancient Indian traditions and thoughts and believed that western thinking ruined Indian
culture and ethos.
Q34 Brahmo Samaj
The Brahmo Samaj is a Hindu unitarian society, which in outward forms of worship is modeled largely after Christian
practices. They stand for the abolition of caste, idol worship, and child marriage, and advocate temperance and other social
reforms.
The pioneer of reform was Ram Mohun Roy. His intense belief in strict monotheism and in the evils of image worship began
early and probably was derived from Christianity. In 1814 he settled in Calcutta (Kolkata), where he was prominent in the
movement for encouraging education of a Western type. His final achievement was the foundation of the Brahmo Samaj
(―Society of God‖) in 1828.
Roy remained a Hindu, wearing the sacred cord and keeping most of the customs of the orthodox Brahman, but his theology
was drawn from several sources. He was chiefly inspired by 18th-century Deism(rational belief in a transcendent Creator
God) and Unitarianism (belief in God‘s essential oneness), but some of his writing suggests that he was also aware of the
religious ideas of the Freemasons (a secret fraternity that espoused some Deistic concepts). Several of his friends were
members of a Masonic lodge in Calcutta. His ideas of the afterlife are obscure, and it is possible that he did not believe in the
doctrine of transmigration. Roy was one of the first higher-class Hindus to visit Europe, where he was much admired by the
intelligentsia of Britain and France.
After Roy‘s death, Debendranath Tagore (father of the greatest poet of modern India, Rabindranath Tagore [1861–1941])
became leader of the Brahmo Samaj, and under his guidance a more mystical note was sounded by the society; Tagore also
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promoted literacy and vigorously opposed idolatry and the practice of suttee. In 1863 he founded Shantiniketan (―Abode of
Peace‖), a retreat in rural Bengal.
The third great leader of the Brahmo Samaj, Keshab Chunder Sen, was a reformer who completely abolished caste in the
society and admitted women as members. Keshab‘s faction, the Brahmo Samaj of India, adopted as its scripture a selection
of theistic texts gathered from all the main religions. At the same time, it became more Hindu in its worship, employing the
sankirtana (devotional singing and dancing) and nagarakirtana(street procession) of the Chaitanya movement, an intensely
devotional form of Hinduism established by the Bengali mystic and poet Chaitanya. In 1881 Keshab founded the Church of
the New Dispensation (Naba Bidhan) for the purpose of establishing the truth of all the great religions in an institution that
he believed would replace them all. When he died in 1884, the Brahmo Samaj began to decline.
Q35 Arya Samaj
The Arya Samaj was founded by Swami Dayananda Sarasvati (left) in 1875 as a radical reform movement. Dayananda
wanted to halt the Christian missionary onslaught and to return to the ancient Vedic tradition. A reformer of different
character was Dayanand Sarasvati, who was trained as a yogi but steadily lost faith in Yoga and in many other aspects of
Hinduism. After traveling widely as an itinerant preacher, he founded the Arya Samaj in 1875, and it rapidly gained ground
in western India He therefore sought to purge Hinduism of what he considered later additions, such as image worship,
pilgrimage and ritual bathing. Although emphasising the ancient Vedic tradition, Dayananda also sought to modernise
Hinduism and to re-absorb Hindus who had converted to Islam or Christianity. His movement, with its concerns over the
influence of other religions sowed the seeds for the many political parties that desired to re-establish Hindu rule in India. The
Arya Samaj is still an active organisation, both world-wide and in the UK. Its members agree to follow its ―Ten Principles‖
and worship largely through havan (the sacred fire ceremony) and recitation of the Gayatri-mantra.
. Dayanand rejected image worship, sacrifice, and polytheism and claimed to base his doctrines on the four Vedas as the
eternal word of God. Later Hindu scriptures were judged critically, and many of them were believed to be completely evil.
The Arya Samaj did much to encourage Hindu nationalism, but it did not disparage the knowledge of the West, and it
established many schools and colleges. Among its members was the revolutionary Lala Lajpat Rai.
Q36 Raja Ram Mohan Roy
Born: August 14, 1774, Place of Birth: Radhanagar village, Hoogly district, Bengal Presidency (now West Bengal)
Parents: Ramakanta Roy (Father) and Tarini Devi (Mother), Spouse: Uma Devi (3rd wife)
Children: Radhaprasad and Ramaprasad, Education: Persian and Urdu in Patna; Sanskrit in Varanasi; English in
Kolkata
Movement: Bengal Renaissance, Religious Views: Hinduism (early life) and Brahmoism (later in life)
Death: September 27, 1833, Place of death: Bristol, England
Memorial: Mausoleum at Arnos Vale Cemetery, Bristol, England
Raja Ram Mohan Roy is considered as the pioneer of modern Indian Renaissance for the remarkable reforms he brought
in the 18th and 19th century India. Among his efforts, the abolition of the brutal and inhuman Sati Pratha was the most
prominent. His efforts were also instrumental in eradicating the purdah system and child marriage. In 1828, Ram Mohan
Roy formed the Brahmo Samaj, uniting the Bhramos in Calcutta, a group of people, who had no faith in idol-worship and
were against the caste restrictions. The title 'Raja' was bestowed upon him by the Mughal emperor Akbar II, in 1831. Roy
visited England as an ambassador of the Mughal King to ensure that Bentick's regulation banning the practice of Sati was
not overturned. He died of meningitis in 1833 while residing in Bristol, England.
Early Life and Education: Raja Ram Mohan Roy was born on August 14, 1774 to Ramakanta Roy and Tarini Devi in
Radhanagar village of Hoogly district, Bengal Presidency. His father was a wealthy Brahmin and orthodox individual,
and strictly followed religious duties. At the age of 14 Ram Mohan expressed his desire to become a monk, but his
mother vehemently opposed the idea and he dropped it.
Following the traditions of the time, Ram Mohan had a child marriage at age nine but his first wife died soon after the
marriage. He was married for a second time at ten and had two sons from the marriage. After the death of his second wife
in 1826, he married for a third time and his third wife outlived him.
Post completion of his education, Rammohan entered the services of the East India Company as a clerk. He worked in the
Collectorate of Rangpur, under Mr. John Digby. He was eventually promoted to be a Dewan, a post that referred to a
native officer entrusted with the role of collecting revenues.
Social Reforms: During the late 18th century (what was known as the Dark Age), the society in Bengal was burdened
with a host of evil customs and regulations. Elaborate rituals and strict moral codes were enforced which were largely
modified, and badly interpreted ancient traditions. Practices like child marriage (Gouridaan), polygamy and Sati were
prevalent that affected women in the society. The most brutal among these customs was the Sati Pratha. The custom
involved self-immolation of widows at their husband‘s funeral pyre. While the custom in its original form gave choice to
the women to do so, it gradually evolved to be a mandatory custom especially for Brahmin and higher caste families.
Young girls were married to much older men, in return for dowry, so that these men could have the supposed karmic
benefits from their wives‘ sacrifice as Sati. More often than not the women did not volunteer for such brutality and had to
be forced or even drugged to comply.
Educational Reforms: Ram Mohan Roy was educated in traditional languages like Sanskrit and Persian. He came across
English much later in life and learned the language to get better employment with the British. But a voracious reader, he
devoured English literature and journals, extracting as much knowledge as he could. He realised that while traditional
texts like Vedas, Upanishads and Quran provided him with much reverence for philosophy, his knowledge was lacking in
16
 scientific and rational education. He advocated the introduction of an English Education System in the country teaching
scientific subjects like Mathematics, Physics, Chemistry and even Botany. He paved the way to revolutionizing education
system in India by establishing Hindu College in 1817 along with David Hare which later went on to become one of the
best educational institutions in the country producing some of the best minds in India. His efforts to combine true to the
roots theological doctrines along with modern rational lessons saw him establish the Anglo-Vedic School in 1822
followed by the Vedanta College in 1826.
Religious Contributions:Ram Mohan Roy vehemently opposed the unnecessary ceremonialism and the idolatry
advocate by priests. He had studied religious scriptures of different religions and advocated the fact that Hindu Scriptures
like Upanishads upheld the concept of monotheism. This began his quest for a religious revolution to introduce the
doctrines of ancient Vedic scriptures true to their essence. He founded the Atmiya Sabha in 1928, nd the first meeting of
this new-found religion as held on August 20 that year. The Atmiya Sabha reorganised itself into the Brahma Sabha, a
precursor organisation of the Brahmo Samaj. The primary facets of this new movement were monotheism, independence
from the scriptures and renouncing the caste system. Brahmo religious practices were stripped bare of the Hindu
ceremonialism and were set up following the Christian or Islamic prayer practices. With time, the Brahma Samaj became
a strong progressive force to drive social reforms in Bengal, especially women education.
Journalistic Contributions: Ram Mohan Roy was a staunch supporter of free speech and expression. He fought for the
rights of vernacular press. He also brought out a newspaper in Persian called 'Miratul- Akhbar' (the Mirror of News) and
a Bengali weekly called 'Sambad Kaumudi' (the Moon of Intelligence). In those days, items of news and articles had to be
approved by the Government before being published. Ram Mohan protested against this control by arguing that
newspapers should be free and that the truth should not be suppressed simply because the government did not like it.
Death: Raja Ram Mohan Roy travelled to England in 1830 to request the Imperial Government to increase the royalty,
received by the Mughal Emperor and to ensure that Lord Bentick's Sati Act would not be overturned. During his visit to
United Kingdom, Raja Ram Mohan Roy died of meningitis at Stapleton in Bristol on 27 September, 1833. He was buried
at the Arnos Vale Cemetery in Bristol. Recently, the British government has named a street in Bristol as 'Raja Rammohan
Way' in the memory of Raja Ram Mohan Roy.
Legacy: Ram Mohan viewed education as a medium to implement social reforms so he came to Calcutta in 1815 and the
very next year, started an English College by putting his own savings. He wanted the students to learn the English
language and scientific subjects and criticized the government's policy of opening only Sanskrit schools. According to
him, Indians would lag behind if they do not get to study modern subjects like Mathematics, Geography and Latin.
Government accepted this idea of Ram Mohan and also implemented it but not before his death. Ram Mohan was also the
first to give importance to the development of the mother tongue. His 'Gaudiya Byakaran' in Bengali is the best of his
prose works. Rabindranath Tagore and Bankim Chandra also followed the footsteps of Ram Mohan Roy.
Q37 Ishwar Chandra Vidyasagar
Date of Birth: September 26, 1820, Place of Birth: Village Birshingha, District Medinipur, Bengal Presidency (now in
West Bengal), Parents: Hakurdas Bandyopadhyay (Father) and Bhagavati Devi (Mother), Wife: Dinamani Devi
Children: Narayan Chandra Bandyopadhyay, Education: Sanskrit College Calcutta, Movement: Bengal Renaissance
Social Reforms: Widow Remarriage, Religious Views: Hinduism, Publications: Betaal Panchabinsati (1847);
Jeebancharit (1850); Bodhadoy (1851); BornoPorichoy (1854); Sitar Bonobash (1860);, Death: July 29, 1891
Place of death: Calcutta, Bengal Presidency (now Kolkata, West Bengal)
Ishwar Chandra Vidyasagar (1820-1891) was as one of the pillars of Bengal renaissance who managed to continue the
social reforms movement that was started by Raja Rammohan Roy in the early 1800s. Vidyasagar was a well-known
writer, intellectual and above all a staunch supporter of humanity. He had an imposing personality and was revered even
by the British authorities of his time. He brought about a revolution in the Bengali education system and refined the way
Bengali language was written and taught. His book, ‗Borno Porichoy‘ (Introduction to the letter), is still used as the
introductory text to learn Bengali alphabets. The title 'Vidyasagar' (ocean of knowledge) was given to him due to his vast
knowledge in several subjects. Poet Michael Madhusudan Dutta while writing about Ishwar Chandra said: "The genius
and wisdom of an ancient sage, the energy of an Englishman and the heart of a Bengali mother".
Early Life and Education: Ishwar Chandra Bandopadhyaya was born in Birsingha village of Midnapore district in
Bengal on September 26, 1820. His father, Thakurdas Bandyopadhyay and mother Bhagavati Devi were very religious
persons. The economic condition of the family was not well so Ishwar had to spend his childhood amidst scarcity of basic
resources. Amidst all this, Ishwar Chandra was an obstinate boy with a brilliant mind and he focused his obstinacy in his
studies. He learned basics of Sanskrit at the village pathshaala after which he set out for Calcutta with his father in 1826.
There are several myths regarding his brilliance and dedication as a student. It is said that Ishwar Chandra Vidyasagar
learned English numerals by following the mile-stones labels on his way to Calcutta
Career: In 1841, at the age of twenty one, Ishwar Chandra joined the Fort William College as the Head Pandit in the
Sanskrit department. The brilliant mind that he was, he soon became proficient in English and Hindi. After five years, in
1946, Vidyasagar left Fort William College and joined the Sanskrit College as 'Assistant Secretary'. But just after a year
he entered into serious altercation with the College Secretary, Rasomoy Dutta, over administrative changes he
recommended. Since Vidyasagar was not someone who would bow down to power, he resigned from the post on being
refused by the college authorities and resumed employment at Fort William College but as a head clerk. He came back to
Sanskrit College as a Professor on the request of the college authorities but imposed a condition that he be allowed to
redesign the system.
17
 Educational Reforms: Vidyasagar is credited with the role of thoroughly remodelling medieval scholastic system
prevailing in Sanskrit College and bring about modern insights into the education system. The first change that
Vidyasagar made when he came back to the Sanskrit College as a Professor was to include English and Bengali as the
medium of learning, besides Sanskrit. He introduced courses of European History, Philosophy and Science alongside of
Vedic scriptures. He encouraged students to pursue these subjects and take away the best from both worlds. He also
changed the rules of admission for students in Sanskrit College allowing non-Brahmin students to enrol in the prestigious
institution. He wrote two books ‗Upakramonika‘ and ‗Byakaran Koumudi‘, interpreting complex notions of Sanskrit
grammar in easy legible Bengali language. He introduced the concepts of Admission fee and tuition fee for the first time
in Calcutta. He set up the Normal School for training teachers enabling uniformity in teaching methods.
He was an ardent advocate of women education. He rightly viewed education as the primary way for women to achieve
emancipation from all the societal oppression they had to face at that time. He exercised his power and lobbied hard for
opening of school for girls and even outlined suitable curriculum that not only did educate them, but also enabled them to
be self-reliant through vocations like needlework. He went door to door, requesting heads of families to allow their
daughters to be enrolled in schools. He opened 35 schools for women throughout Bengal and was successful in enrolling
1300 students. He even initiated Nari Siksha Bhandar, a fund to lend support for the cause.
Social Reforms: Vidyasagar was always vocal about the oppression that the society inflicted on women at that time. He
was very close to his mother who was a woman of great character, who directed him once to do something to alleviate the
pain and helplessness of Hindu widows, who were forced to live a life of abnegation. They were denied basic pleasures of
life, marginalised in the society, often exploited unfairly and treated as a burden by their family. Vidyasagar‘s
compassionate heart could not take their plight and he made it his mission to improve the quality of life for these helpless
women. He faced raging opposition from orthodox society which termed the concept as something heretic. He challenged
the Brahminical authorities and proved that widow remarriage is sanctioned by Vedic scriptures. He took his arguments
to the British Authorities and his pleas were heard when the Hindu Widows' Remarriage Act, 1856 or Act XV, 1856, was
decreed on July 26, 1856. He did not just stop there. He initiated several matches for child or adolescent widows within
respectable families and even married his son Narayan Chandra to an adolescent widow in 1870 to set an example.
Character and Altruism: Ishwar Chandra Vidyasagar was a man of contradicting characters. He was an obstinate man
who defined his own path of action. He was never swayed by others insistence or arguments and took decisions based on
his own judgement. He was a man with exceptional strength of character and did not tolerate jibes at his own self-respect.
He held his own against high ranking British officials often making them see the errors of their discriminatory ways. He
was not used to taking nonsense from anyone and implemented that obstinate quality in constructive ways to improve the
Bengali society from within. Unshakable courage was the mettle of his success in introducing the Widow Remarriage Act
in 1856.
Demise: Ishwar Chandra Vidyasagar, the great scholar, academician and reformer passed away on 29 July, 1891 at the
age of 70 years. After his death Rabindranath Tagore said, "One wonders how God, in the process of producing forty
million Bengalis, produced a man!"
Q38 Mother Teresa
Date of Birth: August 26, 1910, Place of Birth: Skopje, Ottoman Empire (currently Republic of Macedonia)
Parents: Nikola Bojaxhiu (Father) and Dranafile Bojaxhiu (Mother), Institution: Missionaries of Charities
Religious Views: Roman Catholic, Death: September 5, 1997, Place of Death: Kolkata, West Bengal, India
Memorial: Memorial House of Mother Teresa, Skopje, Republic of Macedonia
Mother Teresa (1910-1997) was a Roman Catholic nun from the Republic of Macedonia who adopted India as her
country of service. She dedicated her life in the service of the poor, ailing and the destitute through the Missionaries of
Charities, an order of Roman Catholic nuns, in Kolkata, India. She had once said, ―Love cannot remain by itself – it has
no meaning. Love has to be put into action, and that action is service.‖ Her work transcended geo-political borders and
she encompassed the whole of humanity in her healing embrace. Her work was recognised through numerous
international and national awards and recognitions. She was canonised at a ceremony in St. Peter‘s Square at the Vatican
by Pope Francis on September 4, 2016 and came to be known as Saint Teresa of Calcutta.
Early Life: Mother Teresa was born as Anjezë (Agnes) Gonxha Bojaxhiu in Skopje, the then Ottoman Empire (now the
capital of Republic of Macedonia), on August 26, 1910 in an Albanian family. She was the youngest in the family. Her
father, Nikola Bojaxhiu worked as a construction contractor as well as a trader and her mother, Dranafile Bojaxhiu hailed
from a village near Gjakova. The family was devout catholic and Agnes‘s father was a strong proponent of Albanian
independence. Nikolai fell ill and ultimately succumbed to his ailments in 1919 when Agnes was just eight-year-old.
Agnes was particularly close to her mother, who was a deeply religious woman with deep commitment to charity.
Induction into Monastic Life: In 1928, she left Skopje to join the Institute of the Blessed Virgin Mary, at Loreto Abbey
in Rathfarnham, Ireland, a Catholic institution, which was popularly known as Sisters of Loreto. There, she was inducted
into nunnery. She was given the name Sister Mary Teresa after the Saint Thérèse of Lisieux. After a training of around
six months in Dublin, the capital of Ireland, Teresa was sent to Darjeeling, India to complete the novitiate period.
During her Final Profession of Vows on May 24, 1937, she took a vow of poverty, chastity and obedience. She took on
the customary title of Mother and came to be known as Mother Teresa.
Call for Serving Humanity: Although Mother loved teaching and enjoyed shaping young minds at St. Mary‘s, she was
immensely disturbed by the plight of people around her. She was witness to the Bengal Famine in 1943, and experienced
the pitiful condition of the poor during the trying times. Sufferings and desperation of the hungry tugged at the chords of
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 her heart. The Hindu-Muslim Riots of 1946 prior to partition of India tore the nation apart. These two traumatic events
drove Mother Teresa to contemplate what she could do to alleviate the sufferings of the people around her.
Missionaries of Charity: The Missionaries of Charity came into being on October 7, 1950, in Calcutta with the Vatican
decree recognising the diocesan congregation. Mother Teresa and her Missionaries of Charity proceeded with a singular
aim to care for "the hungry, the naked, the homeless, the crippled, the blind, the lepers, all those people who feel
unwanted, unloved, uncared for throughout society, people that have become a burden to the society and are shunned by
everyone", more succinctly the poorest of the poor among the society.
She opened the Nirmal Hriday (The Home of the Pure Heart) at Kalighat in 1952, a hospice for the dying. Individuals
brought in were given medical attention, dignity before death with the knowledge that someone cares and appropriate last
rites after death. She next opened Shanti Nagar, a home for those ailing with leprosy, and shunned by the society, along
with several outreach clinics attending to the patients.
Death: After 1980, Mother Teresa suffered some serious health problems including two cardiac arrests. Despite her
health problems, Mother kept governing the Missionaries of Charity and its branches, as efficiently as earlier. In April
1996, Mother Teresa fell and broke her collar bone. Thereafter, Mother's health started declining and on September 5,
1997, she left for the heavenly abode.
Awards and Recognitions: Mother Teresa believed in the good of Humanity. She believed ―Not all of us can do great
things. But we can do small things with great love.‖ And that message became the basis of her life‘s work. She worked
tirelessly, tending to the ailing, teaching the children and speaking to the topmost tier of the society of her vision. Mother
Teresa not only built a giant institution and gave it the vision but also inspired millions of people around the globe to do
their bit.
Q39 Social Reform Movements of India
Any society consists of diverse and different types of persons; persons with different religions, castes, colours, gender and
faiths etc and it is expected that they all should live in harmony and without discrimination; ideal situation is when there is
equality, freedom and brotherhood among all sections of society. However, human society all over the world shows that
various types of exploitative practices which are prevalent there; these practices originated due to human greed for power,
authority and superiority. These discriminatory and exploitative practices take the form of social evils in the long run and
become a scar on the face of any civilized society. The Indian society too in the first half of the 19 th century was suffering
from social evils such as casteism, superstitions, Sati Pratha, female education, widow remarriage and child marriage etc
which stood in the way of our progress. The urgent need for social reform began to manifest itself from the early decades of
the 19th century. When the British came to India they introduced certain modern ideas. Such as liberty, social and economic
equality, fraternity, democracy and justice which had a tremendous impact on Indian society. Many religious and social
reformers Categories of Reforms Movements like Raja Ram Mohan Roy, Ishwar Chand Vidyasagar, Swami Dayanand
Saraswati, Swami Vivekanad,Sir Syed Ahmad Khan and many others were advocating the eradication of the evils prevalent
at that time and were willing to bring reforms in the society so that it could face the challenges of the West. They were no
longer willing to accept the traditions, beliefs and practices in the society simply because they had been observed for
centuries. Indian intellectuals closely scrutinized the country‘s past and found that many beliefs and practices were no longer
of any use and needed to be discarded; they also discovered that many aspects of Indian‘s culture heritage were of intrinsic
value to India‘s cultural awakening. The result was the birth of many socio-religious reforms movements touching almost
every segments Indian society.
Categories of Reforms Movements
The reforms movements fall in two broad categories
1. Reformist movements like that Brahmo Samaj, the prarthana Samaj and the Aligarh movements
2. Revivalists movements like the Arya Samaj, the Ramakrishna Mission
Both the reformist and revivalist movement depended on a varying degree on a appeal to the lost purity of the religion they
sought to reform. The only difference one reform movement and the other lay in the degree to which it relied on tradition or
on reason and conscience. Another significant aspect of all the reform movements was their emphasis on both religious and
social reforms.
a) Almost every social custom and institution in India derived sustenance from religious injunctions and sanctions. This
meant that no social reform could be undertaken unless the existing religious notions which sustained the social
customs were also reformed.
b) Indian reformers well understood the close interrelation reforms must precede demand for social reforms or political
rights
Characteristics of the Reform Movements:
An analysis of the reform movements of the 19th century brings out several common features:
1. All the reformers propagated the idea of one God and the basic unity of all religions. Thus, they tried to bridge the
gulf between different religious beliefs.
2. All the reformers attacked priesthood, rituals, idolatry and polytheism. The humanitarian aspect of these reform
movements was expressed in their attack on the caste system and the custom of child marriage.
3. The reformers attempted to improve the status of girls and women in society. They all emphasised the need for
female education.
4. By attacking the caste system and untouchability, the reformers helped to unify the people of India into one nation.
5. The reform movements fostered feelings of self-respect, self-reliance and patriotism among the Indians.
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Contribution of the Reform Movements:
Many reformers like Dayanand Saraswati and Vivekananda upheld Indian philosophy and culture. This instilled in Indians a
sense of pride and faith in their own culture. Female education was promoted. Schools for girls were set up. Even medical
colleges were established for women. This led to the development, though slow, of girls‘ education. The cultural and
ideological struggle taken up by the socio-religious movements helped to build up national consciousness. They, thus, paved
the way for the growth of nationalism.
From the late 19 th Since they had become associated with religious beliefs, therefore most of the movements of social
reform were of a religious character. century a number of European and Indian scholars started the study of ancient India‘s
history, philosophy, science, religions and literature. This growing knowledge of India‘s past glory provided to the Indian
people a sense of pride in their civilization. It also helped the reformers in their work of religious and social reform for their
struggle against all type of inhuman practices, superstitions etc.
Since they had become associated with religious beliefs, therefore most of the movements of social reform were of a
religious character.
These social and religious reform movements arose among all communities of the Indian people. They worked for abolition
of castes, untouchability, sati, child marriage, social inequalities and illiteracy.
Early Phase of Nineteenth, Century The first soundings of intellectual revolt in Maharashtra were heard in the early
decades of the 19th century. Among the early intellectuals who initiated and led the movement, were Bal Shastri Jambhekar,
Dadoba Pandurang Tarkhadkar and Bhasker Pandurang Tarkhadkar. Gopal Hari Deshmukh better known as 'Lokahitwadi'
and Vishnu Bhikaji Gokhale popularly known as Vishnubawa Brahmachari, Jambhekar was the pioneer of the intellectual
movement in Maharashtra. He laid its foundations through his numerous writings, in the early 1830s. Dadoba gave it an
organisational shape; he founded the Paramhansa Sabha in 1840, the first reform organisation of nineteenth century
Maharashtra. Brahmachari was against caste distinctions and believed in the oneness of humanity. Although himself a
Brahmin, he employed a Muslim cook and ate food Served by anyone. He thus openly challenged the rigidity of the caste
system and worked for an equitable social order.
In Bengal the movement had begun with a religious and philosophical note, in Maharashtra strictly social issues came to
occupy a prominent place in the scheme of reform. The approach of early intellectuals was much practical in nature. For
example, the Paramhansa Sabha's principal objective was the demolition of all caste distinctions. The Sabha was, however, a
secret society; its meetings were conducted in the strictest secrecy for fear of facing the wrath of the orthodox. The challenge
to the caste system and other social evils thus remained limited to the participation of its few members only.
Later Phase of Nineteenth Century The reform movement gained strength during the second half of the century. A host of
towering personalities emerged on the intellectual scene. The most notable among them were Vishnu Parashuram Shastri
Pandit, Jyotiba Phule Ramkrishna Gopal Bhandarkar ,Narayan Mahadev Permanand \, Mahadev Gobind Ranade
,Vishnushastri Chiplunkar, K.T. Telang, Ganesh Vasudev Joshi ,Narayan Ganesh Chandavarkar and Gopal Ganesh Agarkar.
Pandit began his public career with the advocacy of widow-marriage. He was a leading figure in the sphere of the agitation
for female emancipation. He started the Vidhava Vivaha Uttejaka Mandal (Society for Encouragement of Widow Marriage)
in 1865 and worked as its Secretary He set an example by marrying a widow in 1875. Phule, born in the Mali caste, emerged
as a champion of the depressed sections of the society. He was the first Indian to start a school for the untouchables in 1854.
He also championed the cause of the liberation of Indian women. In 1851 he and his wife started a girls' school at Poona. By
his profound scholarship Bhandarkar earned the title of 'Maharshi' for himself. - In the teeth of conservative opposition he
allowed and arranged the marriage of his widow-daughter in 1891 He was one of the very few to strongly advocate Hindu
Muslim unity Paramanand, writing under the pen name of the 'Political recluse', was one of the constructive critics of the
British administration, besides being a great social reformer. Ranade was a man of many-sided activity A product of the
Elphinstone College, Bombay he was Judge of the Bombay High Court during 1891-1901. He held that the caste distinction
was the main blot on Indian social system. He realised that social reform movement could not move the people unless it
assimilated religious reform. Under his guidance the Paramhansa Sabha was reorganised in 1867 under the name Prarthana
Samaj. He guided the movement in Maharashtra with intellectual strength and pragmatism till the end of his life. The
Prarthana Samaj preached monotheism and denounced priestly domination and caste distinctions. Its activities also spread to
South India through the efforts of the Telugu reformer, Veeresalingam. Chiplunkar started his famous Nibandhmala in 1874,
a monthly Marathi magazine, devoted to the cause of social reform. Other reformers in Bombay were Naoroji Furdonji,
Dadabhai Naoroji and S.S. Bengalee. In 1851 they started a religious association called the Rehnumai Mazadayasan Sabha.
It stood for the modernisation of Parsi religion and social customs. It launched a struggle for the introduction and spread of
education among women, grant of a legal status to them and for uniform laws of inheritance and marriage for the Parsi
community.
Impact of Reform Movement
 Raja Rammohan Roy can be regarded as the central figure of India‘s awakening for championing the spread of
modern education, science and technology and for his relentless fight against many social evils.
 R.G Bhandarkar and M.G. Ranade carried out their work of religious reforms in Maharashtra through the Prarthana
Samaj by propagating inter-caste marriages, freedom from priestly domination and improvement of the lot of
women.
 Swami Dayananda Saraswati founded the Arya Samaj and pleaded for the right of individuals to interpret Vedas and
free themselves from the tyranny of priests. Besides all this, the organisation fought against untouchability and caste
rigidity as well as worked for promoting modern education.
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  Swami Vivekananda, a great humanist, through his Ramakrishna Mission condemned religious narrow mindedness,
advocated free thinking and emphasised on service for the poor.
 The Theosophical Society, under the guidance of Annie Besant, promoted studies of ancient Indian religions,
philosophies and doctrines.
 Religious reforms among the Muslims were carried out by Sir Sayyid Ahmad Khan who encouraged Muslims to
adopt modern education; and spoke against religious intolerance, ignorance and irrationalism.
Q40 APPROACHES IN SOCIAL WORK
As with many of the terms in social work, different authors use different terms when referring to ―that which is done‖.
Reference has already been made in a previous chapter to the difference between a theory and a model (and to the authors‟
tendencies to use these terms interchangeably). To further complicate the terminology used to describe ―that which is done‖,
authors such as Sheafor et al. (1994) sometimes refer to approaches in the same context as a theory and model.
In this chapter an attempt will be made to provide an introductory conceptual framework of the approaches in social work.
This will enable the reader to distinguish a few of the approaches. Due to the fact that there are a vast number of approaches,
only a few which are commonly used in South Africa will be discussed here. This however will be a concise discussion and
therefore will not be sufficient to adequately equip the reader with the necessary knowledge to implement these specific
approaches. The comprehensive reference list can be consulted for the purposes of aiding implementation.
It is very important to clearly understand that the approaches that the social worker uses will determine the process,
techniques and roles to be used by the social worker. Each approach therefore also implies certain techniques, processes and
roles that will be discussed in forthcoming chapters from a holistic approach.
DEFINITION OF APPROACHES
Payne (1991:60-62) attempts to categorise ―alternative‖ reviews of theories. Brown (1992:59,76) distinguishes between
major and minor theories. At the same time Brown (1992:76) refers to a theory and an approach in the same context. Payne
(1991:57-70) also highlights the fact that the so-called theories (approaches) are applicable to all the primary methods,
namely case work, group work and community work, but that certain authors only apply some theories (approaches) to
specific social work methods. It would therefore appear that definitions in this regard are made with certain purposes in
mind. For the purposes of this book the focus is on all three primary methods of social work and the term ―approach‖ will be
used.
SELECTING AN APPROACH
It would be easy to formulate a set of guidelines for the selection of approaches within given circumstances. However, the
fact that social work is an art and a science, means that this is not possible. For this reason Zastrow (1989:26) suggests that
students and practitioners should master a number of approaches, so that they have a ―bag of tricks‖ from which to choose.
The choice of approach however should be motivated by the desire to render the best possible service to the client and not
according to that which bests suits the social worker. Another aspect that influences the choice of approach, is the
practitioner‟s view of theory. Whether or not the practitioner works eclectically and what theory or theories the practitioner‟s
work is based on, will therefore determine the approach that is followed. The view maintained in this book corresponds with
that of Hepworth & Larsen (1993:18) which is as follows: ―The theoretical base of this book, therefore, is systematic
eclecticism practiced under the umbrella of ecological systems theory (perspective)‖. The opinion is held that this view is the
answer to South African circumstances and is suitable for the greatest number of clients and problems. The following aspects
should be considered when selecting an approach for intervention.
- The rationale of the approach which is chosen must primarily be suited to the person involved, behaviour (problems and
situations) and the environment.
Q41 Essay on Social Reforms In India:
India has made great progress in the fields of agriculture, industry, education, literature and many other activities. As a
result, we shall succeed in raising the standard of living of the Indians in the near future. It is indeed very good to increase
the wealth of the country. But, it is also necessary to get rid of customs and beliefs which have become outdated. They are a
hindrance in the path of our progress.
It is a pity that people are unable to shed social practices which have lost their utility. The people are merely wasting their
time by clinging to them. We are conservative. We stick to ancestral beliefs and religious dogmas blindly. So, an attempt at
reforms is opposed vehemently. But, reforms must be introduced to relieve the ignorant, illiterate and backwards people of
their unhealthy and orthodox opinion.The most notable social evils that need immediate reform are the dowry system,
untouchability, our marriage and funeral rites, hoarding for profit-making, black marketeering, smuggling, child-lifting,
drinking, drug addiction, gambling and begging.
The government has passed various laws against different evils. Hindu Code Bill, Anti-Untouchability Act, Marriageable
Age Act, Anti-Smuggling Acts, Dowry acts etc. have been passed. But these laws have not proved very effective. They have
not yielded the desired results. People are still burning brides. People are still indulging in anti-social activities. It is
necessary that these laws should be made more stringent.
We must bear in mind that law alone cannot serve the purpose. Strong public opinion must be formed against these practices.
We must form societies to propagate against these evils. They should tell the people to adopt healthy social practices. We
should tell the people that it is in their own interest to get rid of these evils.
In addition, the pres, the platform, radio and television should be used for this purpose. People thus educated will realize
their duty to society. We should succeed in making our society free from these social evils.

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