In summary, wisdom voices and practitioner echoes are essential components of antioppressive social work. wisdom voices and practitioner echoes create a reciprocal and transformative approach to antioppressive social work. By centering the knowledge and experiences of marginalized individuals and engaging in critical self-reflection, social workers can work towards dismantling oppressive systems and promoting social justice within their practice.

1. Wisdom voices, Practitioner Echoes
Lecture for year 2 ADSW students
Chan Kwok Bong
9-11-2023

2.  Seeks to challenge and address systems of oppression within the
field of social work.
 It recognizes that individuals and communities are affected by
various forms of oppression, such as
 racism,
 sexism,
 ableism,
 classism,
 and heterosexism, among others.
Wisdom voices and practitioner echoes are two key concepts within
this framework.
Generated by POE 3.5 2023-11-08

3.  the perspectives and knowledge of individuals who have
experienced oppression firsthand.
 These voices hold valuable insights into the realities of
oppression and provide crucial guidance for social work
practice.
 Wisdom voices emphasize the importance of listening to and
learning from the lived experiences of marginalized individuals
and communities.
 By centering their voices, social workers can gain a deeper
understanding of the impact of oppression and develop more
effective strategies for supporting and advocating for those
affected.
Generated by POE 3.5 2023-11-8

4. Critical self-reflection and awareness on the part of social
workers.
It requires practitioners to examine their own biases,
values, and positions of power within the social work
relationship.
Practitioner echoes recognize that social workers are NOT
neutral observers but are influenced by their own social
locations and experiences.
By engaging in ONGOING self-reflection, social workers
can identify and challenge their own biases and work
towards providing more equitable and empowering
support to their clients.
Generated by POE 3.5 2023-11-8

5. Together, wisdom voices and practitioner echoes create a
reciprocal and transformative approach to
antioppressive social work.
 In summary, wisdom voices and practitioner echoes are
essential components of antioppressive social work.
 By centering the knowledge and experiences of marginalized
individuals and engaging in critical self-reflection, social
workers can work towards dismantling oppressive systems and
promoting social justice within their practice.
Generated by POE 3.5 2023-11-8. Edited

8. “We will find that psychotherapy has increasingly replaced our
reliance on magic and faith in organizing our experience of the world.
In the process, psychotherapy has come to reinforce a particularly
American faith in the perfectibility of the individual, thereby
contributing to our tendency to treat public issues as private troubles.”
“…we begin with the assumption that both social work and
psychotherapy serve important functions in modern life, although
neither is fulfilling these functions very well. We believe that social
work has abandoned its mission to help the poor and oppressed and to
build communality. Instead, many social workers are devoting their
energies and talents to careers in psychotherapy.”
Harry Specht (1994) Unfaithful Angels: How Social Work Has Abandoned Its Mission

9. “…the absorption of social work practice into the managerial
schema is a win-win situation’ for the dominant interests. It
serves the ‘marketocratic need’ for social work to become a
tool of social control.
And the ostensive gain for social work is professional
recognition and status, provided we surrender our critical and
ethical value base."
Christine Morley(2014) Critical Social Work as Ethical Social Work: Using Critical Reflection
to Research Students' Resistance to Neoliberalism

10. Social work ‘is worth defending, not because it keeps us in a
job but because at its best it can improve people’s lives; can
help them make sense of and deal with their pain, distress
and problems; can challenge stigma and discrimination; and
can be part of the struggle for social justice’
Iain Ferguson and Lavalette (2006) in ‘Globalization and global justice: Towards a social work of
resistance’
……deepening world inequality requires a reconceptualised
and innovative social work practice and education. However,
neoliberalism, ‘post-welfare capitalism’ and socio-political
pressures suppress social work’s social justice and social
change mandate. Practice learning placements are often
unable to offer appropriate learning for such contexts.
Harms Smith, L. and Ferguson, I. 2016. Practice
Learning: Challenging neoliberalism in a turbulent
world.

12. Anti-oppressive, Non-oppressive, Inclusive…..?
A set of unified Model?
A Checklist
A list of Anti-oppressive “Common Factors”?
A Belief or Thought
An Ethic System (Ethical Social Work)?
A daily life practices (Social Work Praxis)?
A way of Life
Bob Mullaly, The New Structural Social Work:Ideology, Theory, Practice，2007

13. POSSIBL
E ANTI-
OPPRESS
IVE
PRACTIC
ES IN
COMMUN
ITY AND
YOUTHW
Anti-oppressive
Practices?
Inclusive
Practices?
Multi-cultural
Practices?
Critical Social
Work?
Critical
Pedagogy /
Praxis?
Community
Development?
Asset Based
Community
Development?
Feminist
Approach?
Narrative
Practices?
Service
Learning?
Community
Services?
Sustainability
Education
(SDGs)?
Global
Citizenship
Education?

15. Intervenes to protect the environment and enhance
people’s well-being by integrating the interdependencies
between people and their socio-cultural, economic and
physical environments, and among peoples within and
egalitarian distribution of power and resources.
Paying attention to these requires social workers to
address the politics of identity and redistribution and not
to treat the environment as a means to be exploited for
people’s end
Lena Dominelli (2012). Green Social Work: From Environmental Crises to Environmental
Justice

16. Kate Raworth.
2017
• English economist
• 《甜甜圈經濟學》
（Doughnut Economics:
Seven Ways to Think
Like a 21st-Century
Economist）的著作裏，
拉沃斯詳細描述了她提出
的願景和計劃：需要創造
一個能同時解決短缺問題
和過載問題的經濟，二者
兼得的「甜甜圈模型」將
是人類的「甜蜜夢鄉」。

17. “If there is something called a client, there must also be a state of
clienthood. So, there must be a state of not being a client. When and
how does someone become or cease to be a client?”
“I have argued that the route to clienthood may be important because
of the client's influence on the process of social work. The extent of
the client's capacity to control or depart from the social worker's
intended activity depends to some extent on the perceptions of what
the work is about gained from the route to being a client at this
particular agency. So, looking at who has referred the client, and who
has moulded their view of what the agency or social worker can
provide may empower or disempower the client from accepting the
social worker's help, or may induce resistance.”
Malcolm Payne (2021). Modern Social Work Theory (5th
Ed.)

18. 1. Be Reflexive practitioners: engage in critical self-reflection: reflecting
critically on the impact of their own background, assumptions,
positioning, feelings, and behaviour while also attending to the impact of
the wider organisational, discursive, ideological and political context of
their employing organization and the work they do with service users.
2. Be Critical social work theorists: seeking to link both the uniqueness of
individuals with concerns about structural factors have argued for self-
awareness within contextualised understandings of power relations.
3. With Indigenous insights: that have added the formation of dynamic
egalitarian partnerships that respect the physical environment and
celebrate connectivity between peoples and all living things.
Lena Dominelli (2014). Critical Theories: Reflection on
Citizenship Status and Practices in Reconfiguring Citizenship

19. REFLECTIO
N AND
REFLEXIVIT
Y
misused concepts among social work
practitioners.
 Reflection is learning and developing
through examining what we think happened
on any occasion, and how we think others
perceived the event and us, opening our
practice to scrutiny by others, and studying
data and texts from the wider sphere.
 Reflexivity is finding strategies to question
our own attitudes, thought processes, values,
assumptions, prejudices and habitual actions,
to strive to understand our complex roles in
relation to others. To be reflexive is to
examine, for example, how we – seemingly
unwittingly – are involved in creating social
or professional structures counter to our own
values (destructive of diversity, and
institutionalising power imbalance for
example).
Gillie Bolton (2018). Reflective Practice. Writing and Professional Development

21. is the process of improving the terms on which
individuals and groups take part in society—
improving the ability, opportunity, and dignity of
those disadvantaged on the basis of their identity.
Including those who are most likely to be left
behind is a complex global challenge, that affects
developed and developing countries alike. But it
can be planned and achieved.
World Bank
https://www.worldbank.org/en/topic/socialdevelopment/brief/social-inclusion

22.  Inclusive Playground: https://www.playright.org.hk/wp-content/uploads/2018/12/Playright-Inclusive-Play-
Space-Guide.pdf
 Inclusive Education vs. Differentiated Instruction (Assistive Technology)
 Universal Design for Learning (UDL) https://teaching.uic.edu/resources/teaching-guides/inclusive-
equity-minded-teaching-practices/universal-design-for-learning-udl/
 Inclusive Design / Universal Design: http://www.ud.org.tw,
https://universaldesign.ie/home/ , https://www.facebook.com/loveudfish
 Toilets: LGBTQI, Gender Mainstreaming, Family Friendly
 Multicultural Practices: Tolerate vs. Celebrating Differences
 Mutuality, Reciprocity

24. 3 Pillars of ABCD
1. 以資產為本 (Assets-based)
• 社區人的能力才華與投入就能解决問題。
• 善用閒置的資源 / 社區資本
2. 以內部為重心 (Internal-focused)
• 專家帶隊入區把問題消滅 vs人們把他們的
社區變得宜居變成樂土
3. 以關係作推動 (Relationship-driven)
• Involve Everyone in Everything
培力 (Empowerment ) 從不是 能力
( Ability ) 的給予，由社工的給予
(Bank-in)。既然 力量 （Power）從來
都自有，社工就是促成 (facilitate) 使
用的契機、疏理 (demythize) 能量
（energy）不能聚集的結構障礙和令人
們感受投入 (involve）的成果
Gifts Drea
m
Hope Talent

26. Thomas Hine (2000) in The Rise and Decline of the America Teenager
Thomas Hine 的觀察：Teenager係一個20世紀的 社會發明 (Social Invention)
Young people became Teenagers because we had nothing better for
them to do. High schools became custodial institutions for the young.
We stopped expecting young people to be productive members of the
society and began to think of them as gullible consumers. We denned
maturity primarily in terms of being permitted adult vices, and then
were surprised when teenagers drank, smoked, or had promiscuous sex.
年輕人變成青少年 是因為 我們沒有更好的事情讓他們去做。高中成為年輕
人的監管機構。我們不再期望年輕人成為對社會有貢獻的成員，而是開始
把他們視為易受騙上當的消費者。我們主要以被允許擁有成人的惡習來定
義成熟，然後卻對青少年飲酒、吸煙或有不正當性行為感到驚訝

27. 「當我們的孩子成為我們最貧窮的公民、變成風
險最大的一個族群、反映出我們最差的價值觀、
染上我們最糟的疾病、成為擁有最多武器的可怕
罪犯、導致暴力事件不斷攀升的主嫌犯，而且非
但不是我們心中的希望，卻是我們心中的恐懼時，
就表示我們面臨嚴重的問題。 」
Jim Wallis (1995) The Soul of Politics: Beyond "Religious Right" and
"Secular Left"

28. • Youth are / have / cause Problems?
• Youth Needs?
• Problem Troubling Youth?

30. Bradshaw, J.R. (1972) ‘The taxonomy of social need’, in McLachlan, G. (ed), Problems
and Progress in Medical Care, Oxford University Press: Oxford.
 Normative Need
 Felt Need
 Expressed Need
 Comparative Need

31. Problem
Client
Recipient
At risk Population to be
deal with
Tomorrow’s Leaders
Adult in the making
Problem Solver
Change Maker
Co-participant
Leadership asset to be
cultivated
 Part of today’s leadership team
A citizen today
2 Paradigms towards Youth:
“Developing a National Youth Strategy for the UAE”
Extracted from Bank of I.D.E.A (https://bankofideas.com.au/)

32. 潛能無限壯 青春的衝勁猶像激光
儲備無窮能量 將溫暖熱愛播送四方
青春必經過磨練增長
觀摩千百樣 明辨方向
然後有如激光 要發射 用於世上
像激光青春激光發熱量
從來難預見 青春的想法猶像激光
變幻無窮無盡 閃出各樣設計與構想
青春的洒脫 誰亦欣賞
編織出美夢盡奔放
留住永藏心中 常燦爛 永健壯
不怕風雨 不怕轉變
永活著期望 常懷著理想
只要清醒 只要努力
處處也有光
一再觀看 一再苦幹
發動著能量 前途讓我闖
顯我心志 堅守信念
建設新景象
前途讓我闖 找理想 每一方
願共創 也共享
IYY'85青少年節主題曲
作曲： 姚大偉
填詞： 潘源良

33. YOUTH
PARTNER
SHIP
MEANINGFUL YOUTH
ENGAGEMENT

35. 價值澄清法

36. 價值澄清法創導者瑞斯（L. E. Raths）認為價值的確立，必
須合乎三項條件，即
 選擇（choosing）
 珍視（prizing）
 行動（acting）
 透過價值澄清法，學生學習面對和解決價值衝突，並培養他們忠誠、
自主地判斷和反思各種具價值爭議的問題。價值澄清法既可培養學
生作抉擇的能力，同時亦可以培養他們建立正面的價值觀，並使他
們將行動付諸實踐。
EDB (2010) Life and Society Curriculum Guide

37. 以生活為焦點
容納不同的意見與立場
促使個人進一步的反省
滋潤個人內在的力量

40.  Hidden curriculum refers to the unwritten, implicit messages, values, and
behaviors that are conveyed to students in educational settings, often
unintentionally.
 The hidden curriculum operates beneath the surface and influences students'
beliefs, attitudes, and socialization.
 The hidden curriculum encompasses various aspects, including social norms,
cultural values, power dynamics, and socialization processes.
 It is conveyed through the interactions between teachers and students, peer
relationships, disciplinary practices, and the overall school culture.
 These messages can shape students' understanding of authority, conformity,
gender roles, social hierarchies, and other societal expectations.
Generated by POE3.5 on 2023-11-8

41. the knowledge that we teach,
the social relations that dominate classrooms,
the school as a mechanism of cultural and economic
preservation and distribution, and finally,
ourselves as people who work in these institutions,
Back into the context in which they all reside
Apple, M.W. (1990). Ideology and Curriculum

42.  疫情中，教兒童養毛毛蟲學生命教育
 帶青少年去Pet Shop 揀寵物學做responsible pet owner
 和青年人打完波之後去飲汽水，仲講有運動均衡生活係可以自我掌控糖份吸收
 帶兒童學生活管理的小組，用朱古力做活動比賽獎品
 去美工用品店買雪條棍教小學生做環保相架
 在發展性小組中，用小組懲罰來學自律
 以精品禮盒包裝upcycling DIY產品 推動 upcycling DIY
 以自身的個人物欲優次來學理財的ethical consumer 教學
 係生涯發展的活動，醫護業的講者永遠都係男醫生、女護士、全醫院又好似只係得醫生護士
 係少數族裔的共融活動的卡通插圖中，晚飯係開枱用碗筷
 宣傳自己係有全球關懷的時候，宣傳品總有一個黑皮膚、掛鼻環、露上身的亞非裔公仔

46. 批判性實踐 vs. 複製性實踐 / 工具性實踐
提問式教育 vs. 囤積式教育(Problem-posing education vs. Banking Model of Education)
問題陳顯 vs. 問題解決(Problem-posing vs. Problem-solving)
意識化（conscentization）：新知識、新權力理解、新行動論述
意向性（intentionality）：將人導向對象、導向行動
余安邦等著（2005）. 社區有教室的批判性實踐

47. …as “men and women develop their power to
perceive critically the way they exist in the
world which and in which they find themselves;
they come to see the world not as a static
reality but as a reality in the process of
transformation”
「人們發展了他們覺察的力量，他們可以用批判
的方式去覺察到他們存在於這個世界的方式：人
們是與世界生活在一起，並且在世界中發現他們
自己；他們不再將世界視為靜態的現實，而是視
為過程與轉化的現實」
Paulo Freire, 1993. Introduction. Pedagogy of the oppressed

48. “we need to place the knowledge that we teach, the
social relations that dominate classrooms, the
school as a mechanism of cultural and economic
preservation and distribution, and finally, ourselves
as people who work in these institutions, back into
the context in which they all reside.”
(Apple, 1990. Ideology and Curriculum)

49.  Students must engage, not only in thinking about the past
experience, but in theorizing about it in the sense of considering
problematic questions associated with power, history and agency.
 Questioning practices and assumptions that appear to make lives
easier.
 Defamiliarization: Students become caught up in a circular
interplay between the familiar and the strange.
 Students come to really hear, see, or feel what the other tries to
convey (Engrossment) and experience “motivational displacement,”
an affective state in which they feel the desire to help the other in
their need.

50. 議題/事件：
• 本身的脈絡
• 與其他更大議題/事件的關聯
• 呈現的權力格局、文化、社會條件和安排
有力的提問  不同的學習鷹架
問題陳顯 (Problem-posing)
• 解迷思化(Demythologizing)
• 意識化(conscientization)：揭露新知識、新的
格局權力理解、新的行動論述
• 意向性(intentionality)：將人導向人與環境的
行動

51. 反思
•學習的主體及整體，從一開始就貫徹於
整趟學習中
•指向主體的醒覺，要點有三:
•對熟悉的、日常的、行禮如儀的帶來
Defamilization
•對新感知展現出一份情感上
Engrossment
•並為此發展出行動上的 Motivational
Displacement
•導向創造式未來的行動對話與辯證

52. 反思
•反思重拾由課程起動起的每一人
和事，見證學習者覺醒之旅外，
也令課程設計者改變其habitus，
提出新課程意識，啟動另一學生
自主覺醒之旅。這正是批判教學
中的課程設計者Reflexivity

54. 「既能滿足我們現今的需求，又不損害子孫後
代能滿足他們的需求的發展模式。」
 需求： overriding priority should be to the needs of the world's poor
 追求環境、社會和經濟三個範疇的平衡發展，保障人類的福祉。
《我們的共同未來》，一九八七年
「讓所有人更了解自身面對的各種世界性問題
如何影響下一代，如貧窮、過度消費、環境破
壞、城市衰落、人口增長、衛生、衝突及人權
等，讓他們知道這些問題的複雜性和關係。」
Extracted from: http://www.edb.gov.hk/tc/curriculum-development/4-key-tasks/moral-civic/Newwebsite/flash/ESD/definition.html
「聯合國可持續發展教育十年」UN Decade of Education for Sustainable Development

56. credit: Azote Images for Stockholm Resilience Centre

57.  「關懷」（caring）係自由民主多元社會的高貴理想；而從人類相互依
存的觀點來看，每個人都需要被關懷，亦提供關懷。
 關懷不只是公民社會中道德實踐的情感基礎，也是當前社會所要追求的
人性理想。
 從關懷與正義對比來看，關懷實踐所欲成就者，不只是社會正義，更是
一個充滿道德情意動力的關懷社會。
 從人性的需求層次而言，關懷倫理學所詮釋的 社會正義 理想，是人與人
之間可以更自由、更深沉的情意交流，這需要更細緻、更曲折的實踐進
路去達成；於是關懷實踐成為這理想要體現於社會體制中的重要動力，
而正義的實踐也在其中。
陳麗華、彭增龍（2007）。〈全球觀課程設計的新視野—公民行動取向〉

59. 余安邦等著（2002）. 社區有教室：學校課程與社區總體營造的遭逢與
對話 遠流. 臺灣
余安邦等著（2005）. 社區有教室的批判性實踐 遠流. 臺灣
余安邦等著(2008).社區有教室的在地轉化 打造有文化品味的課程與教學.
五南
陳麗華等著(2005).課程發展與設計 社會行動取向. 五南
參考資料 (中文部份)

60. 參考資料 (英文部份)
Apple, M.W. (1990). Ideology and Curriculum London. London: Routledge & Kegan Paul.
Arthur, James (1998). Communitarianism: What are the implications for education? Educational Studies; Nov 1998; 24, 3
EDB(2010). The Life and Society Curriculum Guide (Secondary 1-3). Hong Kong: SAR Government.
EDB (2017). PSHE Learning Area Curriculum Guide (Primary 1- Secondary 6). Hong Kong: SAR Government.
Kwok-bong, Chan (2009). Classroom in community: Serving the Elderly People, Learning from Senior Citizens. A
community-based Service Learning for Secondary School students in Hong Kong. New Horizons in Education, 57, No.3
(Special Issue), Dec 2009,n15:82-96. HK: HKTA
MacBeath & Turner, M. (1992), Learning out of school. Scotland: Jordanhill College of Education
Morley, C., & Macfarlane, S. (2014). Critical social work as ethical social work: using critical reflection to research
students' resistance to neoliberalism. Critical and Radical Social Work, 2(3), 337–355.
https://doi.org/10.1332/204986014X14096553281895
Paulo Freire (1993). Pedagogy of the oppressed .London: Continuum International Publishing Group.
Putnam, R. D., Leonardi, R. & Nanetti, R. Y. (1993). Making Democracy Work: Civic Traditions in Modern Italy.
NJ:Princeton University Press.
Rahima C. Wade (1997) Community service-learning : a guide to including service in the public school curriculum. Albany :
State University of New York Press.
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