SOCIAL WORK AND COUNSELLING EDUCATION IN TONGA

Needs, Opportunities and the Role of The Church

Report submitted to the TTI Advisory Board June 2011

Prepared By: Kate Saxton, MSSc (Int Development), BSW (Hons), Member AASW, Australian Youth Ambassador for Development (AusAID)

Foreword
Justice For ALL: Called TO Live Lives Uncommon

PROVERBS 31: It is not for kings to drink wine, or for rulers to desire strong drink; or else they will drink and forget what has been decreed, and will pervert the rights of all the afflicted. Speak out for those who cannot speak, for the rights of all the destitute. Speak out, judge righteously, defend the rights of the poor and needy. At the time of Jesus, the Jewish social world was ordered around the purity system. People, places, things, times and social groups were all classified according to how pure they were. Pure people were in and impure people were out. People who were impure were regarded as unclean or dirty, and they were often called sinners. They were the ones who were forced to the margins of society. You could be impure or unclean because you were born into the wrong social class or born with a disability. Some jobs made you unclean if you were a tax collector, a butcher or a shepherd. You could be unclean because of illness or disease people blind, paralysed, suffering leprosy or mental illnesses were called sinners. It cost money to follow all the laws and regulations around purity so if you were poor you could be unclean. And you could be unclean temporarily by touching or even just sharing a table with someone who was unclean. When Jesus told the crowd to invite the poor, the crippled, the lame and the blind to their homes for dinner, he was telling the people to eat with sinners, to be willing to be made unclean themselves he was challenging them to break the rules that created unjust systems and structures which disconnected people from each other. Jesus called people to see each other, hear each other and touch each other. He called people to listen to the pain of others and know that one persons pain diminishes everyone. Those who were feared by others around him were accepted and loved by Jesus. Those who had suffered persecution and isolation from the world around them, found in Jesus freedom and hope and the courage and strength to transform their lives. Jesus challenged his society to break down the barriers that divided people from each other. Jesus regarded every person as of value, every individual as worthy of Gods love and grace.

Jesus talked about Gods bias for the poor and the weak; he called people to be salt and light to the world, to be reconciled with each other and faithful in their relationships; Jesus told people that they must be generous, even to those whod take from them and that they must love their enemies and those who are hard to love; he called for religious humility and a life of prayer which focused not on what you might want but on the nature of God and Gods will for the world. Those who claim to follow Jesus in faithful obedience, can do no less. Christians are called to love a love that saves the oppressed and brings justice to the poor and hope to the exiled. Christianity is an active faith that is meant to make a difference in the world. When you have a faith that begins with the idea that human beings are created in the image of God, then you're going to have to think about what that means when peoples suffering is ignored by those whose job it is to protect and provide- parents, family, teachers, schools, government, the church. The Christian life is not for the faint-hearted. We are not called to merely believe. We are not called to put limits on Gods love. Christians cannot live our faith if we fear the stranger and remain indifferent to suffering. We cannot live our faith unless we open the doors of our hearts and the doors of our churches. Christians are called to feed the hungry, house the homeless and care for the sick. In a world where there are so many hungry and so many homeless and so many sick, this is radical, uncommon action. We are called to love without discrimination. In a world where people are discriminated against because of the colour of their skin, their gender, their age, their sins, this love becomes radical uncommon action. Christians must live lives uncommon. We are to have different priorities to the world around us. When the world is concerned about greed we are to be concerned about justice, for people and the earth. When the world is concerned about power we are to be concerned about the lives of the powerless. When the world cares about the clothes we wear and the possessions we acquire, we should care about what is in peoples hearts. When the world cares most about winning we need to care about who is losing. When the world declares that war and violence are necessary we are to declare that peace is the only long-lasting solution. Wherever there are people who suffer because of violence, poverty, injustice, fear, hate, greed, sickness, or oppression, there Christians are called to be, working for a different world because they love God. If we are made in God's image, then whenever people are suffering at each other's hands through injustice and oppression, then we all suffer. With every child that dies because of neglect, with every person beaten or abused, suffering with AIDS, dying of drug overdoses, our world is diminished.

But regardless of how old we are, who we know, or the status we hold, we all have, every day, the choice to live an uncommon life reflecting the priorities of Jesus make choices to be kind to people, to talk to those ignored by others, to be a neighbour to your enemies, to welcome strangers, to stand up for justice rather than accept the inevitability of injustice, to make decisions that are healing and creative rather than harmful and destructive. Find the courage to speak out whenever you see people and the earth being mistreated and abused. You can work as hard as you can to bring justice to your little patch, but if no one is speaking out for change, then no one and nothing is going to change. May God open our hearts to feel, our ears to hear, our eyes to see, our mouths to speak and give us the courage to reach out our hands for each other so that we may reach out into the world, bringing hope and fighting for justice and peace, to lead lives uncommon.

Adapted from and justice for all: a call to lead lives uncommon A Sermon by: Rev. Elenie Poulos Director- Uniting Justice Australia October 29, 2009 Santa Sabina College

Table of Contents
Foreword..page 2 List of Figures.page 7 List of Abbreviations.page 7 Acknowledgments page 8 Section 1: STRATEGIC CONTEXT OF PROJECT Introductionpage 11 Purpose of this Report.page 14 Format of this Report...page 15 Strategic Context..page 17 Overview of TTI/AYAD project...page 19 Social Work and Counselling: Some Commentspage 20 Section 2: INTERNATIONAL SOCIAL WORK Introduction...page 25 Conceptualisations of Social Work...page 26 Curriculum Design and Development...page 30 International Social Work Education Standards..page 37 Section 3: RESEARCH AND RATIONALE The Need for a Social Work Education in Tongapage 43 Social Work in a Christian Contextpage 52 What should be included in the course? .page 59 Alternatives to social workpage 60 Section 4: COURSE RECOMMENDATIONS Introductionpage 62 Option A.page 64 Option B.page 69 Option C.page 75

Option D.page 79 Other Courses considered..page 81 References: .page 82 Appendices: page 85 What is Counselling? Global Standards for Social Work Education Dignity in Humanity: Recognising Christ in Every Person Copy of TTI Social Welfare Issues Survey List of Survey Participants Social Issues Survey with Completed Results Social Issues Survey Scores TNQAB Guidelines for National Qualification Development

List of Figures
Figure 1: Queen Salote During the Coronation of Queen Elizabeth II, London, 1953...page 13 Figure 2: Ministry of Police Figures on Domestic Violence..page 46 Figure 3: Number of cases 2005-2009, TNWC & WCCC.page 47 Figure 4: Contributing Factors to Domestic Violence.page 47

List of Abbreviations
AASW: Australian Association of Social Workers AusAID: Australian Aid- The Australian Governments overseas aid program AYAD: Australian Youth Ambassador for Development BTI: Bethlehem Tertiary Institute CEDAW: United Nations Committee on the Elimination of Discrimination against Women FWCT: Free Wesleyan Church Tonga IASSW: International Association of Schools of Social Work IFSW: International Federation of Social Workers JICA: Japan International Cooperation Agency MoTEYS: Ministry of Training, Employments, Youth and Sports NASW: North American Association of Social Workers UCA: Uniting Church Australia TNCWC: Tongan National Centre for Women and Children TNQAB: Tongan National Qualifications and Accreditation Board TNYS: Tongan National Youth Survey TQF: Tongan Qualifications Framework TSP: Training Support Program TTI: Tupou Tertiary Institute TVET: Technical and Vocational Education and Training WCCC: Women and Childrens Crisis Centre VAW: Violence Against Women VIDA: Volunteers for International Development Australia YEA: Youth Employment Initiative

Acknowledgements
This report has been done for the benefit of the people in Tonga, with the assistance of the Tongan community. Without the willingness of community groups and church leaders to engage in discussion pertaining to social issues, the ability to respond to growing social welfare concerns would prove to be an insurmountable challenge. The author wishes to acknowledge the following groups for their participation in the social issues survey and engagement with community consultations.
Chamber of Commerce Camp GLOW Catholic Education Department Department of Justice Individuals who participated in the public survey (results to be published separately from this document) Justice Bailiff LifeLine Tonga Ministry of Health MoTEYS Office of the Electoral Commission Olinis Cafe On the Spot Tonga Red Cross International Talitha Project Tongan Family Health Tongan Magistrates Court Tongan National Youth Congress Tongan Police The FWCT Christian Education Department The FWCT teachers participating in the TTI/BTI Diploma of Teaching course The FWCT Education Department The FWCT Department of Evangelism The FWCT Womens Department The Salvation Army The international volunteer community The Japanese Embassy Those who contributed, but wish to remain anonymous Tourism Tonga Inc. Tupou High School Tupou Tertiary Institute Queen Salote College WCCC Vaiola Hospital- Health Promotion Team Vaiola Hospital- Mental Health Unit

The author would also like to thank the following individuals and groups for their input into this report; Rev. Mosese Lataimuli Atiola for his assistance in facilitating discussion with church leaders and supporting the dissemination of the social welfare issues survey. His hard work, commitment and shared vision for social outreach has been invaluable. Gratitude also to Rev. Dr Meleana Puloka for her insistence on community consultation and recognition for the need of in-depth research. With regards to conceptualisation of social work and the international applicability of the profession, acknowledgment is due to the Australian Association of Social workers for helping to provide a tangible overview of the profession. The International Federation of Social Workers, for their advice regarding global standards of social work education, and Dr. Susie Costello for her work in the field of International Social Work and the provision of documents to assist in the development of this report. Lastly, the author would like to express gratitude to Rev. Dr. Marian Zaunbrecher and Rev. Elenie Poulos for their theological guidance, encouragement and commitment to the Christian faith.

Strategic Context of the Project

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Introduction
Dr. Eric Shumway, currently head of the Mormon Mission to Tonga, recently reflected on his 50-year appreciation for the Tongan culture and the values it supports. He presents a clear understanding of these values in what are known as the four golden principles: Faka'apa'apa, Tauhi va , mamahi'i me'a and loto-to. These principles, he argues, are what encapsulates the Tongan generosity of soul with which one subordinates ones own needs to the comforts and convenience of another (Shumway paraphrased by Rob Beck, 2010). A well-known public example of the generosity of soul is the story of Queen Salote during the coronation of Queen Elizabeth II in London, 1953. As with many monarchs and heads of state, she participated in the coronation ceremonies, including the grand procession of royalty. It was a cold, gloomy day. Tens of thousands of excited spectators stood in the rain along the procession route to catch a glimpse of all their majesties from around the world. Unfortunately the steady drizzle had forced the royal entourage in the procession to seek cover by bringing up and securing the hoods of their carriages. In so doing they became virtually invisible to the public view not so with Queen Salote of Tonga. She refused to cover up but rather rode in full view of spectators. Though completely wet, she smiled and waved to the adoring crowd, who responded with loud applause. Newspapers, radio, and television stations praised the radiant Tongan queen for her deeply moving regard for the British queen and her people.

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Figure 1. Queen Salote During the Coronation of Queen Elizabeth II, London, 1953

Whilst the media heralded Queen Salotes action in the most admiring terms, she deflected the praise by suggesting that in the Tongan way of life it is impossible to seek ones own comfort if it would disappoint or discomfort someone else. This generosity is part of the traditional attributes of a True Tongan that every preacher, poet, and chiefs spokesmen or matapule articulates and sings about, the [four] golden badges/sashes of a true Tongan or fei koula These are: Faka'apa'apa Respect and reverence Tauhi va maintaining warm relationships and social obligations Mamahi'i me'a loyalty and passionate commitment; and Loto-to humility and a ready and willing heart. (Shumway paraphrased by Rob Beck, 2010)

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In recognition of the importance of these four principles (in addition to the values of Christianity) to shaping Tongan cultural identity and understanding, this report has identified four golden principles or goals of social work- Social Justice, Human Rights, Enhancing the Quality of Life, and the Development of Ones full potential. It is the authors belief that both sets of values or principles are able to run simultaneously and in a way which seeks to enhance both the legitimacy of Tongan and International Social Work perspectives and basis for understanding. As such, the courses recommended in this report are done so on the basis that they are able to be run in a way which is complementary, rather then contradictory to Tongan social, cultural and Christian values. It is the authors hope that subjects and content contained in any future proposed course will offer additional frameworks of understanding and conceptualisation- rather then seeking to impose Western ideology or over-ride Tongan interpretations of social justice, advocacy and empowerment.

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Purpose of this report

Tupou Tertiary Institute, with the support of Uniting World1 and the Australian Youth Ambassador for Development (AYAD) program2, wishes to undertake a comprehensive and systematic analysis of training needs, social welfare concerns and vocational training options within Tonga, in order to determine the scope and direction of TTIs future training initiatives. The main outcome of this report will be to provide the TTI Advisory Board with a sound basis of information in order to decide upon and approve a proposed Social Work/Counselling Course for TTI. It will do this by: Distinguishing between and defining key social work concepts including, social justice, social development, international human rights and counselling Recognising and prioritising social welfare issues and concerns within Tonga Identifying skills shortages and training needs within community service groups Displaying the compatibility between Christian values of justice and the social justice objectives of the social work profession Providing in-depth analysis of future course options for TTI including, subject matter, required resources and financial considerations Presenting recommendations and questions for the consideration of the TTI Advisory Board

1 2

Funded by the Uniting Church Australia Funded by AusAID 14

Format of this Report

Just as there are four golden principles encapsulated in both the Tongan spirit of generosity and the values of Social Work, this report has been organized into four sections. Each section has been developed with a specific objective, as detailed below. SECTION 1: STRATEGIC CONTEXT This section offers background information into the relevance of this course and the FWCTs responsibility to initiate a response to growing social welfare and educational concerns within Tonga. Section 1 also clearly establishes the aims and purposes of this report so as to assist the TTI advisory board with their selection of an appropriate social work course for 2012. This section also provides an overview of Social Work as a profession and its commitment to social justice. It highlights the intention of this report to offer the TTI Advisory Board with course recommendations which value both Tongan and International perspectives on learning, social welfare, justice and Christianity. SECTION 2: INTERNATIONAL SOCIAL WORK This section has two important functions. Firstly, to locate social work in Tonga within the broader international arena and the identify dilemmas relating to this. In particular, the international applicability of social work concepts and understandings of human rights. This section also raises awareness of international standards and expectations pertaining to professional social work practice and education. This chapter also discusses the implications of international conceptualisations of social work on the development and implementation of social work curricula. It provides a framework for cross-cultural accountability.

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SECTION 3: RESEARCH AND RATIONALE Section three depicts the nature and reality of social issues currently impacting on the lives of Tongans. In particular unemployment and domestic violence rates are highlighted as areas requiring direct intervention at the micro and macro levels. This section also comments on the need to support the Tongan community in the development of practical social work and counseling skills to assist community groups in their response to the challenges of improved social well-being. This section also provides the opportunity to explore Christian attitudes to social work and social justice. It highlights the obligation of Christians globally to respond to issues of poverty, suffering, violence and oppression. SECTION 4: COURSE RECOMMENDATIONS Based on the information contained in the previous sections, the author has attempted to offer workable and useful course options for the TTI advisory board to consider. A list of the benefits and challenges, as well as the course content is provided to help assist board members in their understandings of social work and community service education options at TTI.

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Strategic Context of the Project

Tonga is caught between two worlds: on the one hand, the traditional way of life is valued and important. On the other hand, Tonga cannot escape the increasing Westernisation of the country with the onset of globalisation (Samate & Phelps, 2009). Globalisation and technological advancements are no longer distant possibilities but are becoming a central part of day-to-day activities. With these advancements have come other social pressures that have shaken the stable foundation of Tongan social, cultural and moral values. Some say this has led to the creation of a generation in crisis (Office of the General Secretary, 2010). In his opening address of the FWCTs 87th General Conference, His Majesty King George Tupou V alerted the church to the urgency of such a crisis. The King reminded the Church of its obligations to the country in facing the new wave of challenges as Tonga embraces the Democratic principles that we must expect with the new political arrangement. Hence forth, Tonga is now experiencing challenging times that require FWCTs direct involvement in understanding the cultural trends and finding answers to why our young people have become a generation in crisis (Office of the General Secretary, 2010, p.3). Whilst the ongoing conflict between traditional values and the inescapable westernisation of the country exists, there will be continued apathy and indecision within Tongan Society, within the Government and the FWCT Education System. As such, it is the Free Wesleyan Church of Tongas role to do everything possible to maintain the best aspects of Tongan culture and utilise the best of Western culture in the provision of education and social welfare services (Semate & Phelps, 2009).

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In response to growing social welfare and educational concerns within Tonga, Tupou Tertiary Institute (TTI) in conjunction with Uniting World and the AYAD Program are hoping to establish an appropriate tertiary level course in Social Welfare/Counselling services. The establishment of a Social Welfare/Counselling course at TTI will assist the FWCT with responsibilities in carrying the reality of God to people in crisis. The proposed course will also continue to find ways to communicate the Hope of Christ to todays generation in order to give them a future still grounded in Christian values. The FWCT Education System existence is based on a commitment to teach and prepare students in all aspects of life-spiritual, physical and intellectual development- according to the teachings of Jesus Christ (Samate & Phelps, 2009, FWCT Education System five-year plan). As such, it is expected the Biblebased Wesleyan values and attitudes including respect, honesty, diligence, team spirit, commitment and consideration will pervade and positively interact with any proposed course. Its never too early or too late for FWCT to respond more effectively to the growing social, psychological, emotional and moral challenges that are facing Tongas youths and families today (Office of Secretary General, 2010). TTI (in partnership with AYAD and Uniting World) is looking forward to being a part of this much needed and urgent response.

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Overview of TTI/AYAD Project

PROJECT RATIONALE: The AYAD assignment has been developed to facilitate the introduction of a Social Work/Counselling course at a Vocational Institute level. The project hopes to address current problems with limited access to mid-level social support services in Tonga due to the shortage of trained personnel. With the support of AYAD, TTI and Uniting World, an Australian Volunteer-Miss Kate Saxton, has been appointed to assist in the running of the project. Her mission is to assist in the implementation of curriculum for a Social Welfare/Counselling Certificate and Diploma course that meets the requirements of the Tongan Education Ministry and is an accredited course. Her primary focus will be to research international and local social welfare practices, needs and educational opportunities- in order to aid in the development a comprehensive and practical course that equips students for employment both locally and overseas. ASSIGNMENT OUTCOMES: RESEARCH into international and local social welfare practices, Tongan social needs and educational opportunities The SOURCING of an appropriate Certificate/Diploma level Social Welfare course that is both accredited and aligned with the goals and values of Tupou Tertiary Institute DEVELOPMENT of course curriculum, including curriculum outline, unit outline, assessment tasks, resources, outcomes and teaching practices

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Social Work & Counselling: Some Comments

WHAT IS SOCIAL WORK? It is a challenging task to introduce social work as a concept, discipline and field of practice to people who are not familiar with the profession. It is difficult enough in Australia when local students come to study the profession with the concept that social work is about rescuing people. This is not the case (Costello, 2008). The difficulty of defining social work is additionally compounded when working within a country where social work does not exist. In Australia at least there are examples of social work in common language, although it is generally not well understood as a concept or occupation. Social work is the profession committed to the pursuit of social justice, to the enhancement of the quality of life and to the development of the full potential of each individual, group and community in society (AASW, 2010). Social Workers pursue these goals by working to address the barriers, inequities and injustices that exist in society, and by active involvement in situations of personal crisis and distress. They do this by working with individuals, groups and communities in the pursuit and achievement of equitable access to social, economic and political resources, and by working with individuals towards realisation of their intellectual, physical, emotional [and spiritual] potentials. Social Workers are committed to working within a stated value position and in accordance with a code of ethics. Social work practice is informed by professional education based on analysis and understanding of human development and behaviour, and of complex social structures and processes (AASW, 2010).

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WHAT DO SOCIAL WORKERS DO? Social workers adopt many roles to address issues of human rights, to achieve their goals of social justice, to enhance the quality of life of citizens, and the development of the full potential of each individuals, family and group in society. Social work tends to focus on four main areas: Counselling and Case Management Advocacy Education and Information dissemination Research and Policy Development

Some social workers act as planners and developers of services. Others manage services and try to ensure that systems work smoothly. Some act as advocates and negotiators for those discriminated against or unable to act for themselves. Other Social workers work as case managers, counsellors and therapists with individuals, couples, families and groups as they deal with issues that arise throughout their lives. Some social workers act as information givers, providing enquirers with information about a large range of resources and services. In some areas of practice, such as child protection, social workers make assessments of situations and write reports with recommendations that may affect the lives of those whom they work. WHERE ARE SOCIAL WORKERS EMPLOYED? Social Workers can be found working in many settings. Some social workers can be found in government and non government organisations that work with individuals and groups who are experiencing difficulty and hardship. They might help address needs linked to domestic violence and substance abuse. They might work with those experiencing the poverty and depression that are associated with unemployment, or they might work with people who are affected by mental and physical illness and disability.

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Some social workers work with individuals and families facing personal distress or crisis associated with child rearing and family relationships; others work with those experiencing disaster related trauma and stress. Other social workers are employed by community groups as community workers in villages where they work with local residents to bring about desired changes and develop needed services. Increasingly social workers are found in schools, hospitals and church based organisations assisting people to achieve their full potential. Some social workers are employed in government departments where they might be involved in the planning, policy development, administration and management of social and community services, or in the direct provision of services to people. Still others are in private practice and may work as organisational consultants, or as family therapists and counsellors with people wanting to bring about changes in their situations. SOCIAL WORK AND COUNSELLING: Many people think that social work is the same as counselling. Whilst many social workers do offer counselling services, social work is a field of study that also features many other aspects related to social sciences, humanities, health and anthropology. Within Australia, all social workers must complete a minimum of four years tertiary education and at least 140 days of supervised professional social work practice in community agencies. Social Work students are also expected to contribute to a substantial body of research or policy development equivalent to three months full time. In addition to counselling and therapeutic practice, social workers also engage in advocacy, education, referral, networking, community development, youth-work, training, research, and policy development. Counselling is an activity that takes place when a person (client) seeks such a relationship with another person (counselor). Often this is because the client encounters a problem in living that they have not been able to resolve through their everyday resources, and that has resulted in their exclusion from some

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aspect of full participation in social life. The person seeking counseling invites another person to provide him or her with time and space characterized by the presence of a number of features that are not readily available in everyday life: permission to speak, respect for difference, confidentiality and affirmation (see appendix 1- what is counseling).
Permission to speak: Counseling is a place where the person can tell their story, where they are given every encouragement to give voice to aspects of their experience that have previously been silenced, in their own time and their own way, including the expression of feeling and emotion. Respect for difference: The counselor sets aside, as far as they are able, their own position on the issues brought by the client, and his or her needs in the moment, in order to focus as completely as possible on helping the client to articulate and act on his or her personal values and desires. Confidentiality: Whatever is discussed is confidential: the counselor undertakes to refrain from passing on what they have learned from the person to any others in the persons life world. Affirmation: The counselor enacts a relationship that is an expression of a set of core values: honesty, integrity, care, belief in the worth and value of individual persons, commitment to dialogue and collaboration, reexivity, the interdependence of persons, a sense of the common good. (McLeod, 2003)

These are simple principles, but taken together represent an arena for support, reection and renewal that is distinctive within modern societies. Within this arena, the client and counselor make use of whatever cultural resources come to hand (conversation, ideas, theories, rituals, altered states of consciousness, problem-solving algorithms, discourses, technologies) to achieve a satisfactory resolution of the initial problem in living that initiated the decision to engage in counseling (McLeod, 2003). It is important to differentiate between social work and counselling so that the TTI advisory board can decide whether future course(s) will be counselling based or social work based.

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International Social Work

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Introduction
This section represents the reading and research in preparation for the challenges of the introduction of a TTI social work course. These challenges are outside the scope of the average university course development process. Firstly, the social work paradigm is different. In Australia and the Western world, social work is a vocational discipline and as such is taught through didactic, practical work and integrated methods. The content and methods of teaching are prescribes and monitored through accreditation by the national association, the Australian Association of Social Workers (in New Zealand, the Aotearoa New Zealand Association of Social Workers). The current context for teaching social work and counselling skills in Tonga is very different. There is no accreditation. Anyone can teach anything, and they do. The lack of guidelines for what TTI should teach led to the initiative to conduct community consultations with church and government departments, community interest groups, Non-government organisations (NGOs), youth representatives, the health care sector, private enterprise and other members of civil society. This was undertaken by Miss. Kate Saxton, with the assistance of Rev. Mosese Atiola, and under the supervision of Dr. Meleana Puloka. These results are considered in the next section. The lack of social work discourse within Tonga was also cause to investigate what other social workers have considered relevant international social work in other developing countries.

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Conceptualisations of International Social Work

The meaning of international social work varies considerably across the world both conceptually and in delivery. Describing social work as international is confusing as the term international social work is controversial with at least five possible interpretations (McDonald, 2006). Two that are relevant to this project involve Western social workers transporting social work education and secondly, social work practices. Cox and Pawar (2007) cite four perspectives necessary for international social work: social development, human rights, global and ecological perspectives. Any Australian or New Zealand- or indeed Tongan course pertaining to be social work related will and should include practices based in these four perspectives. In addition to these perspectives, it is suggested TTI also needs to incorporate Christian perspectives to social work. SOCIAL DEVELOPMENT The term social development includes social welfare policies and programs that contribute positively to economic development (Midgley, 2003) and facilitate the creation of social capital in the form of education and skills (Midgley & Livermore, 2004). Cox and Pawar present their understandings of development as incorporating three key objectives: 1) To increase the availability and widen the distribution of basic lifesustaining goods 2) To raise levels of living-economic and social, and in terms of cultural and human values, and 3) To expand the range of economic and social choices. Social development differs from social work, philanthropy, social administration, and economic development in its emphasis on social investments to enhance peoples capacity, participation and benefit from economic policies. Social

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development is a legitimate role in international social work because of its positive direct impact on local peoples well being (Costello, 2008) INTERNATIONAL HUMAN RIGHTS The human rights perspective is an essential component of international social work perspectives, basically providing the values and rights basis of practice. The essential value foundation of human rights lies in what it means to be human. Donnelly (2009, p.17) expresses it well: The very term human rights indicates both their nature and their source: they are the rights one has simply because one is humanIf all human beings have them simply because they are human, human rights are equally held by all. And because being human cannot be renounced, lost or fortified, human rights are inalienable. In reality however, human rights are a contested field of debate in the Pacific Island region. Arguments abound about the applicability and relevancy of human rights for individual countries and for the region as a whole (Anderson, 2006). Indeed the transferability of the Western notion of human rights is contentious, as the following discussion demonstrates. During the 1990 political leaders of various nations, header by Malaysia and Singapore and supported by China, repeatedly criticised that idea of human rights as being too Western and opposed to community oriented and Eastern worldviews. In China and Vietnam and more recently in Iraq and Libya, political leaders used such an argument to distract attention from violations of human rights in their states or to escape international criticism (Schmidt-Luekel, 2006). They criticised the individualistic focus on human rights that contradicts for example, the philosophies of collectivism. Writing as Singapores ambassador to the UN, Mahburubani (2004) suggested that aggressive Western promotion of democracy, human rights and freedom of the press impedes economic development. He warned against the human rights framework for developing countries, citing the selectiveness of Western

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governments human rights practices when weighed up against other national interests. He recommended that the West promote Third World economic development through good governance, rather then promoting democracy and human rights and expecting Third World nations to skip a step in development. Mahburubani (2004) has a point here. Western capitalist democracies exploitation of human rights in the name of the free market does not attract the same level of criticism as is levelled at non-Western states. Even in Australia, criticism has been levied against Tongas unwillingness to engage with the United Nations Committee of the Elimination of All Forms of Discrimination against Women (CEDAW), despite ignoring Australias own human rights violations with regards to the forcible detaining of refugees. Sewpaul (2007) relocates the human rights discourse back to human rights that entitle oppressed people to economic justice and the freedom to think rather then the free market interpretation of human rights and capitalist exploitations, thus providing a framework for social work to embrace this contentious term. His claim returns human rights to the people rather then complying with politicians misuse of the term. GLOBAL PERSPECTIVE The global perspective refers to our connections as human beings, such as our universal subjection to the impact of macro political and economic structures of international competition, which often results in political, economic, social and cultural conflict (Midgley, 2003). This can be oversimplified when social works quest for universalism finds thin commonalities across differing international contexts, in order to identify shared values and goals (Gray, 2005). This puts international social work at risk of promoting the dominance of Western worldviews over diverse local and indigenous cultural perspectives. International social work should honour both the local and global levels of experience- a global perspective (McDonald, 2006). Costello (2008) advocates

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promotion of indigenous strategies to meets the needs of communities rather then Western imposed casework. Costello outlines some of the knowledge that developing nations (such as Tonga) can offer Western social workers and social work students, based on their experience in working to improve the living standards of whole communities rather then responding to destitute individuals. Costello (2008) also recommends that for social work education to achieve its goals in international contexts, social work teachers should first recognise social differences arising from structural issues such as gender, class, disability, mental health, age and so on. Secondly, social workers should see personal experiences in a wider social context. Third, they should understand the social process of power operates in all arenas- public, private, personal, and structural. Fourth, they need to understand the effects of prevailing ideas, social facts, cultural differences and the historical and geographic location in which individuals lives are given meaning. Fifth, social work educators should understand the interactions between social workers and service users within their sociological, historical, psychological, spiritual, ethical and political contexts. These recommendations should alert Western social workers of their internalised assumption of liberty on the basis of their experiences living and practicing in democracy. In light of these recommendations, TTI should ensure that any Palangi social work educator does not expect that all Western experiences of social work and teaching will be ideologically, politically or culturally applicable in Tonga. Overseas social work educators should consult and work with the local and traditional community workers and church leaders who are aware of and practice culturally relevant methods. Later in this section, we shall consider the challenges of teaching and learning social work in ways that are appropriate and useful for Tongans.

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Curriculum Design and Development

There is no single island culture or identity in the Pacific, just as there is no single form of curriculum of social work, which raise questions posed by Sewpaul (2007) about what aspects of social work to teach- fields of service, methods, generic or specialist courses- and at what levels? Do we teach theories or skills? Do we locate interventions at micro or macro levels? The following section explores how others have thoughts about and developed curricula for cross cultural, diverse populations, both in their own countries and internationally. Back in 1949, Tyler posed four fundamental curriculum questions: 1) What educational purposes should the educator seek to attain? 2) What educational experiences can be provided to attain these purposes? 3) How can these educational experiences be organised effectively? 4) How can we determine whether these purposes are being attained? Missing from Tylers (1949) questions are questions about local power and ownership, about who defines how the questions are determined and why; but the four categories provide a purposeful beginning focus for developing an educational program. The first question requires a statement of aims and objectives (goals) derived from the culture and values of the social community. The second question about educational experiences to attain these purposes is again not for the educator to decide alone. The educators role is to listen, reflect on and implement emerging views using expertise as a social worker and a teacher. The learners role is to contribute ideas and participate in the curriculum outcome. The third issue is a pedagogical one that demands curriculum decisions on the sequence and structure of learning experiences. The point here is that the program should be well organised, but also flexible enough to be responsive to issues that arise in

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the Tongan context. The last question, about collective evidence of learning that serve a recursive or formative purpose relates again to power as Bishop (2005) raises in relation to ownership of cross cultural research decisions and outcomes. Tylers (1949) prescriptive steps for planning curriculum, such as establishing objectives and outcomes and using a rational process to specify learning activities to achieve these learning activities have been criticised for being positivist and outdated (Costello, 2008). Yet this is precisely what we, as academic providers, are required to do in producing consistently structured course guides before we begin teaching. Once established, they become a contract with the students and must be adhered to. Whilst it is useful to articulate learning objectives and expectations, this process assumes that curriculum development is a static and linear process; that it is teacher, rather than learner directed and that, in its specification of the learning objectives of complex knowledge, a prescribed curriculum can trivialise learning and education (Smith & Lovet, 2003). Despite these limitations, Smith and Lovet (2003) believe that when educators embrace a truly critical approach to their curriculum practice, especially when done in collaborations with others, they are more likely to produce effective practice that is educationally desirable and justifiable in humane and ethical terms. This is certainly what this project and report are aiming at. DEVELOPING CURRICULUM IN CROSS CULTURAL CONTEXTS Writing from the position of an outsider involved in research with indigenous Maori people in New Zealand, Bishop (2005) raises concerns about five areas of potential misuse of influence and poses a series of questions as a means of evaluating researcher positioning. Bishop points out that both insiders and outsiders are vulnerable to assuming a homogeneity that ignores the diversity and complexity of local and indigenous groups. Complexities include gender roles, family structures, religion and the impact of age, class, education and

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colour. Bishops critical questioning adds a layer of depth to Tylers basic question: Initiation- Who initiates and sets the goals, questions and design for the project? Benefits- What benefits will there be and who will get them? How will they be evaluated and what difference will it make for local Tongans? How does the research support Tongan culture and language? Representation- depiction of reality: How are the voices and views of local Tongans represented compared to the expert voice of the researcher? How are Tongan community groups involved in developing project goals, questions and tasks? Accountability- Who is the researcher accountable to? Who has access to and control over the distribution of the findings? These questions will be used to evaluate the extent to which this project is locally and culturally accountable. Pawars (1999) suggestions for points of reflection for social work education in non-Western contexts are particularly useful in conceptualising this project and align with Bishops cross-cultural design method. Pawar suggests that social work educators begin by acknowledging that they are teaching Western social work models, which should be questioned as to their relevance in the local context. The educator should identify what is and what is not relevant in the model, subjects and specialisations and the factors, conditions and circumstances that render aspects of the model irrelevant. Pawar suggests social work educators discover solutions, perceptions and coping strategies that exist within the local culture, traditions and practices and documents them into teaching, using micro level exercises to facilitate the development of indigenous

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curricula. The curriculum should be documented and disseminated to other educators and students at interschool levels. Good ideas are dependent on the educators capacity to engage with local people (Pawar, 1999). Therefore, it is important to consider the issues in teaching social work across cultural, racial, religious and linguistic divides. CROSS CULTURAL RELEVENCE At present, social work has minimal credibility within Tonga. It is unknown and unfamiliar, which poses many dilemmas; first, what aspects of social work should be included? In framing the scope of social work for this project, ideas have been drawn from findings of projects conducted overseas by Australian social work academics and is guided by the Australian Association of Social Workers (AASW) conceptualisations of the social work profession. In addition, it has been guided by the International Federations of Social Workers (IFSW) principles of human rights, social justice, and professional standards. These provided starting points for conversations with stakeholders in shaping the topics and subject ideas for a future social work course at TTI. A second dilemma pertains to the Western notion of human rights. Whilst human rights is fundamental to social works mission as explained above, it has been rejected by others, including Tongans, for its individual focus that is seen to disrupt the Tongan emphasis on community and family hierarchies of loyalty and obedience. Guided by Sewpals (2007) assertion of the peoples human rights, in addition to Christian understandings of human rights, it is the authors belief that the human rights discourse should be included in all programs. A final dilemma is how to engage Tongan students in the processes of critical thinking- a construct necessary for undertaking study in social work theory and practice. Given the teaching styles of Tonga which favour rote learning and memorisation (rather then research, questioning and analysis), educators involved in the instruction of this course will need to facilitate opportunities to

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develop critical thinking. Many exercises in the social work course should involve people thinking, feeling and discussing, and over time, debates and disagreement. Students should be encouraged to critically reflect, analyse and link theory with practice. The classroom should not harbour an environment of right or wrong, expert verses uninformed, lecturer and passive listener- rather students and teacher should exchange knowledge and skills. Freire (2005) contends that knowledge generated by group processes is more powerful then knowledge deposited. It has legitimacy; it demonstrates that the group can exercise its influence in creating theory and knowledge. This process values both Western expertise and local skills and insight. CROSS CULTURAL ACCOUNTABILITY: As a means of cross-cultural accountability, lets return to Bishops (2005) questions regarding researcher positioning. Initiation- Who initiates and sets the goals, questions and design for the project? Whilst the FWCT with the assistance of the Uniting Church Australia (UCA) clearly initiated the project, TTI Director- Dr. Meleana Pulokas, insistence on community input has meant the content of social work training is being community determined. Furthermore, it is the TTI advisory board that gets determine the suitability and transferability of any overseas-accredited social work course and hence direct the future of this project. The design of the Diploma of Social Work course and recommendations for course options has been performed by the author of this document, Miss Kate Saxton. Miss Saxton is an Australian Youth Ambassador for Development, a UCA volunteer, a qualified social worker, a member of the AASW, with additional post-graduate training in International Development. Although it is her influence as a researcher and trained social worker to direct the content of this course, it has always been done with Dr. Pulokas vision of meeting the needs of community-based workers who would own the program.

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Benefits- what benefits will there be and who will get them? How will they be evaluated and what difference will it make for local Tongans? How does the research support Tongan culture and language? The intention for the [social work] course is to be for the benefit of local Tongansboth the students who graduate with a formally recognised accreditation and the communities in which graduates go on to work in. Students will be able to develop a broad range of skills and knowledge that will enhance their capacity to engage in social work practices such as counselling and advocacy. Through the delivery of more effective community strengthening activities and the promotion of social justice, the course will provide graduates able to minister to those Tongans that may reach out their hand in need. Representation- depiction of reality: How are the voices and views of local Tongans represented compared to the expert voice of the researcher? How are Tongan community groups involved in developing project goals, questions and tasks? The process of surveying, networking, community consultations, interviews, research and participation in community forums fulfils this criterion in representing local views along with that of the author. Accountability- Who is the researcher accountable to? Who has access to and control over the distribution of the findings? The formal accountability requirements for this project (namely with regards to funding) lie with the authors compliance with the AYAD/AusAID employment contract, reporting requirements, policies and procedures lead under the direction of Mr. Dave Wyler. However within the specific context of this research report and course recommendations, the author is directly accountable to the TTI director, Dr. Meleana Puloka who overseas the logistical operations and management of this project.

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In addition, the author holds herself accountable to The FWCT President of Education, Rev Feleti Atiola who was central to the initiation and development of this assignment back in 2009; Mr. Samiu Fonoa, who shares the long-term vision and sense of urgency for this project; Rev. Mosese Atiola who has acted as a local counterpart and provided an opportunity for voices of the Tongan community to be heard; the TTI staff who contribute time, ideas and resources in support of this placement, Mrs Kathy Pereira who holds the author accountable to the UCA and ensures ethical practice inline with the values of both the FWCT and UCA; those stakeholders which contributed to the survey and community consultations and entrusting the researcher to fairly represent their concerns and training needs; and finally the TTI Advisory Board who will make the final decision regarding the purpose and application of this document.

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International Social Work Education Standards

The International Federation of Social Workers (IFSW) in partnership with the International Association of Schools of Social Work (IASSW) has developed Global Standards for the education and training of the social work profession. A copy of these standards has been included in the appendices. Below is a copy of some of the key elements of these international standards as they pertain to course content, facilities and staffing.

3. STANDARDS WITH REGARD TO PROGRAMME CURRICULA With regard to standards regarding programme curricula, schools should consistently aspire towards the following: 3.4 Recognition and development of indigenous or locally specific social work education and practice from the traditions and cultures of different ethnic groups and societies, insofar that such traditions and cultures do not violate human rights. Specific attention to the constant review and development of the curricula. Ensuring that the curricula help social work students to develop skills of critical thinking and scholarly attitudes of reasoning, openness to new experiences and paradigms, and commitment to life-long learning. 4. STANDARDS WITH REGARD TO CORE CURRICULA In respect core curricula, schools should aspire toward the following: 4.1 An identification of and selection for inclusion in the programme curricula, as determined by local, national and/or regional/international needs and priorities. Notwithstanding the provision of 4.1 there are certain core curricula that may be seen to be universally applicable. Thus the school should ensure that social work students, by the end of their first Social Work professional qualification, have had exposure to the following core curricula, which are organised into four conceptual components:

3.5 3.6

4.2

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i. Domain of the Social Work Profession Knowledge of human behaviour and development and of the social environment, with particular emphasis on the person-in-environment transaction, life-span development and the interaction among biological, psychological, socio-structural, economic, political, cultural and spiritual factors in shaping human development and behaviour. Knowledge of how traditions, culture, beliefs, religions and customs influence human functioning and development at all levels, including how these might constitute resources and/or obstacles to growth and development. A critical understanding of social works origins and purposes. Understanding of country specific social work origins and development. Sufficient knowledge of related occupations and professions to facilitate inter-professional collaboration and teamwork. Knowledge of social welfare policies (or lack thereof), services and laws at local, national and/or regional/international levels, and the roles of social work in policy planning, implementation, evaluation and in social change processes.

4.2.2 Domain of the Social Work Professional: The development of the critically self-reflective practitioner, who is able to practice within the value perspective of the social work profession, and shares responsibility with the employer for their well-being and professional development, including the avoidance of burn-out. The recognition of the relationship between personal life experiences and personal value systems and social work practice. The appraisal of national, regional and/or international social work codes of ethics and their applicability to context specific realities.

4.2.3 Methods of Social Work Practice: Sufficient practice skills in, and knowledge of, assessment, relationship building and helping processes to achieve the identified goals of the programme for the purposes of social support, and developmental, protective, preventive and/or therapeutic intervention depending on the particular focus of the programme or professional practice orientation. The application of social work values, ethical principles, knowledge and skills to confront inequality, and social, political and economic injustices. Knowledge of social work research and skills in the use of research methods, including ethical use of relevant research paradigms, and critical appreciation of the use of research and different sources of knowledge about social work practice.

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The application of social work values, ethical principles, knowledge and skills to promote care, mutual respect and mutual responsibility amongst members of a society. 4.2.4 Paradigm of the Social Work Profession:

Of particular current salience to professional social work education, training and practice are the following epistemological paradigms (which are not mutually exclusive) that should inform the core curricula: An acknowledgement and recognition of the dignity, worth and the uniqueness of all human beings. Recognition of the interconnectedness that exists within and across all systems at micro, mezzo and macro levels. A focus on capacity-building and empowerment of individuals, families, groups, organisations and communities through a human-centred developmental approach. Knowledge about and respect for the rights of service users. The assumption, identification and recognition of strengths and potential of all human beings.

5.

STANDARDS WITH REGARD TO PROFESSIONAL STAFF With regard to professional staff, schools should aspire towards:

5.1 The provision of professional staff, adequate in number and range of expertise, which have appropriate qualifications as determined by the development status of the social work profession in any given country. As far as possible a Masters level qualification in social work, or a related discipline (in countries where social work is an emerging discipline), should be required. 5.2 The provision of opportunities for staff participation in the development of its core purpose or mission, in the formulation of the objectives and expected outcomes of the programme, and in any other initiative that the school might be involved in. 5.3 Provision for the continuing professional development of its staff, particularly in areas of emerging knowledge. 5.4 A clear statement, where possible, of its equity-based policies or preferences, with regard to considerations of gender, ethnicity, race or any other form of diversity in its recruitment and appointment of staff.

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5.5 Sensitivity to languages relevant to the practice of social work in that context. 5.6 In its allocation of teaching, supervision and administrative workloads, making provision for research and publications. 6. STANDARDS WITH REGARD TO SOCIAL WORK STUDENTS In respect of social work students, schools should endeavour to reach the following: 6.1 6.2 Clear articulation of its admission criteria and procedures. Student recruitment, admission and retention policies that reflect the demographic profile of the locality that the institution is based in with active involvement of practitioners and service users in relevant processes. Relevant criminal convictions, involving abuse of others or human rights violations, must be taken into account given the primary responsibility of protecting and empowering service users. Ensuring high quality of the educational programme whatever the mode of delivery. Explicit criteria for the evaluation of students academic performance. Non-discrimination against any student on the basis of race, colour, culture, ethnicity, linguistic origin, religion, political orientation, gender, sexual orientation, age, marital status, physical status and socio-economic status. Grievance and appeals procedures that are accessible, clearly explained to all students and operated without prejudice to the assessment of students. STANDARDS WITH REGARD TO STRUCTURE, ADMINISTRATION, GOVERNANCE AND RESOURCES With regard to structure, administration, governance and resources, the school and/or the educational institution should aspire towards the following: 7.1 Social work programmes are implemented through a distinct unit known as a Faculty, School, Department, Centre or Division, which has a clear identity within the educational institution. The school has a designated Head or Director who has demonstrated

6.4 6.5 6.6

6.7

7.

7.2

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administrative, scholarly and professional competence, preferably in the profession of social work. 7.3 The Head or Director has primary responsibility for the co-ordination and professional leadership of the school, with sufficient time and resources to fulfil these responsibilities. The schools budgetary allocation is sufficient to achieve its core purpose or mission and the programme objectives. The budgetary allocation is stable enough to ensure programme planning and sustainability. There are adequate physical facilities, including classroom space, offices for professional and administrative staff and space for student, faculty and field-liaison meetings, and the equipment necessary for the achievement of the schools core purpose or mission and the programme objectives. Library and, where possible, Internet resources, necessary to achieve the programme objectives, are made available. The necessary clerical and administrative staff are made available for the achievement of the programme objectives.

7.4 7.5 7.6

7.7 7.8

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Research and Rationale

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The Need for Social Work Education in Tonga:

YOUTH AND YOUNG PEOPLE Young people are the most vulnerable to risky behaviours as they go through a transitional period from childhood to adulthood, a stage where many face challenges as they experience physical and emotional changes. It is considered engaging in risky behaviour is the result of young people not having the right skills to manage their lives, not seeking proper guidance for their health concerns, and not being comfortable enough to use existing services available to them. This has contributed to increasing levels of unsafe sex and substance abuse that puts them at risk of contracting sexually transmitted infections and HIV/AIDS (Tongan National Youth Strategy, 2007). The Ministry of Police also reports that the largest number of offenders convicted under the Criminal Offences Act, is within the 26 - 30 age group for theft, assault, housebreaking, forgery, trespass, conspiracy and bodily harm. The largest number of offenders convicted for traffic offences is within the 22 25 age group. Under the Order in Public Places Act the largest number of offenders convicted within the 22 25 age group for drunkenness, causing disturbances and using aggressive language. With the high incidence of criminal convictions amongst the age groups highlighted above it is necessary to pay special attention to introducing crime-prevention initiatives to counter these trends. GLOBALISATION Globalisation and technological advancements are no longer virtual realities but are becoming the norm of todays activities (Office of General Secretary, 2010). The dissemination of media and frequency of travel overseas, particularly to the West has exposed Tongans to different values, new ways of thinking and relating

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to the world. As remarked upon by Rendell and Sawrey (2010) in their report on the FWCT Crisis Ministries, this exposure to new ideas has not necessarily been accompanied with the required tools to positively deal with Western culture, values and choice- leading to a generation in crisis. Shifting from a communal and very structured culture to a choice-orientated culture is a difficult shift to make without the necessary tools to make good, sound decisions. This observation applies in Tonga itself, but also across the large Diaspora. The challenge for the FWCT is to provide relevant, useful and utilised services for its people (OShanassy, 2010).

UNEMPLOYMENT Youth (15-24 year olds) make up approximately 20% of the total population in the Pacific region and in Tonga, 50% of the population is under 20 years old. The youth population has outpaced employment growth. The impact of the global economic crisis, sluggish national economic growth, slow expansion of private sectors, rural to urban migration of youths and lack of national policies and effective programs to promote youth employment further exacerbates the lack of opportunities for youths to secure decent and productive employment. At the end of 2009, 6.5% of the youth labour force in the Pacific was unemployed (YEA Initiative, 2011). Unemployment and underemployment has broad social and economic implications at community, national and regional levels. Hence there is ongoing concern about the growing economic difficulties being faced by Tongan young people. At present, there are limited opportunities for paid employment, and this is causing financial hardship for them. This lack of opportunity is a contributing factor to their lack of self-esteem and participation in crime and substance abuse (TNYS, 2007). Unemployment and limited income-generating activities prevent young people

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from starting a family and affecting their ability to bear social and family obligations. Reports from the authorities indicate that unemployment has put a lot of families under pressure and consequently domestic violence and family disintegration has become an issue of concern. This problem has significantly affected the commitment of young people to the education and personal development necessary to find productive employment and fulfill obligations and has often led young people to commit crime, abuse substances and engage in prostitution. The violence on 16 November 2006 in Nukualofa has particularly drawn attention to the significance of youth unemployment issues (TNYS, 2007)

DOMESTIC VOILENCE
Domestic violence occurs when one partner attempts by physical or psychological means to dominate and control the other. Domestic violence takes a number of forms. The most commonly acknowledged forms of domestic violence are: physical and sexual violence; threats and intimidation; emotional and social abuse; and financial deprivation. Domestic violence can involve a continuum of controlling behaviour and violence, which can occur over a number of years, before and after separation" (Access Economics, 2004)

Reports of Violence Against Women in Tonga are increasing. Statistics from the Ministry of Police and the Women and Children Crisis Centre show that Violence Against Women (VAW) is at critical levels. Tongan Police Commander Chris Kelley indicated that these reported cases are the tip of the iceberg and that ultimately the level of VAW is unknown.

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Domestic violence directly impacts on not only the well being person who is the victim of the violence but also the perpetrator and those who witness it, usually other family members, in particular children. It directly impacts upon a persons development and prevents people from having fulfilling and enriching lives. It directly impacts upon the wider community including work environments. Domestic violence is an injustice (Warren, 2011).

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DEPORTEES Every year, young Tongans are deported to Tonga due to criminal convictions in overseas countries, after serving their sentences for criminal offenses or for overstaying visas. Preliminary research findings from a survey conducted in Tongatapu indicated that once in country, deportees face difficulties especially suspicion, alienation, violence, culture shock, and an inability to communicate fluently in the Tongan language. In addition to having difficulties settling in with relatives, deportees are mostly unemployed (TNYS, 2007). Currently, Tonga is receiving around 100 deportees per annum. For any criminal population, even here in Tonga, the recidivism rate is high. Every deportee, having been rejected by another society, carriers deep emotional scars for such rejection strikes at the very core of each persons identity. Amongst the deportees, there is a significant number who have been involved in the drug scene which means there is also some consequential mental illness that is either apparent or latent (National Forum of Church Leaders, 2011). On returning to Tonga, there are possibilities in both directions, positive as well as negative. Deportees become the educators of the local young; they have an education, experience and competence that could be used for the benefit of Tongan society; they have direct access to overseas resources. The police commander Chris Kelley made the point that 55% of deportees arriving in Tonga in 2008 were purely for immigration issues (eg. Overstaying visa). Currently USA and NZ provide lists to the police regarding the arrival of deportees from their respective countries Only a small number end up being problems (Rendell & Sawrey, 2010). Deportees face a vast range of issues and there isnt one solution or approach that will deal with these issues. The major issue is the integration and rehabilitation into Tongan society. The level of acceptance by deportees of their inevitable permanent return to Tonga before they are deported and on arrival,

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influence their ability to settle and integrate. All this means that Tongan society must give urgent attention to meeting their needs, attending to their behaviours, providing support through re-integrations phase and minimise the negative burden that is placed on local communities (Rendell & Sawrey, 2011). 100 deportee arriving per annum requires at least 20 new counsellors and case workers per annum as well. This new burden is cumulative and long term, and needs to be addressed urgently (National Forum of Church Leaders, 2011). FWCT CRISIS MINISTRIES & LIFELINE The FWCT Crisis Ministry Programme under the banner of LifeLine is attempting to provide support to some of the most marginalized and judged members of Tongan society. The FWCT deserves the highest praise for engaging in ministry with some of the most marginalized people in Tongan society (Rendell & Sawrey, 2011). Unfortunately, the need and availability of the LifeLine services does not match the level of staff competency required to engage in effective and ethical counselling and community development practices. LifeLine Tonga is a unique and critical part of the FWCT that requires special skills and expertise. Staff of LifeLine Tonga should be provided with on-going professional development that are both socially accepted and theologically sound. Whats more, it is likely that much needed restructuring of the organisation will commence in the near future. The traditional placement (Fehikitaki) of Directors will always bring in different expectations and results. New Directors may require special training to comprehend the special nature of the services offered by LifeLine Tonga and also the expertise to implement development goals and to meet the demanding nature of the services (Office of Secretary General, 2010). As mentioned in the report We can make a difference by the Office of Secretary General (2010), Tupou Tertiary Institute (TTI) is planning to establish a

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new programme for social services in 2011 if all goes well. This programme will definitely provide the capacity for on going staff development for LifeLine Tonga and the public. Not only this, as a FWCT run institution, TTI has the opportunity to not only provide much needed quality education and training, but to fulfil its obligations as a Christian institution to assist in ministering to those in need and suffering. Christians are called to feed the hungry, house the homeless and care for the sick. In a world where there are so many hungry and so many homeless and so many sick, this is radical, uncommon action. We are called to love without discrimination. In a world where people are discriminated against because of the colour of their skin, their gender, their age, their sins, this love becomes radical uncommon action. Christians must live lives uncommon (Poulos, 2009). SKILLS SHORTAGE: In a survey of both civil society groups and welfare (informal social work) agencies, participants were asked about specific training needs and skill shortages3. Civil society and private enterprise suggested that welfare agencies were in desperate need of skills training and upgrading- need for improved training of counsellors in the community averaged as the 4th most important issue pertaining to social welfare concerns within Tonga. Interestingly, whilst identifying numerous training needs within their respective organisations, community counsellors and workers ranked not enough social support services as more of a need then improved training. This may signify an unawareness of the importance for community workers to upgrade and develop competent skills in counselling and/or an unrealistic interpretation of the effectiveness of their current skills. Hence why public perception of the level of counsellor and community worker competency did not match the views of those working within

The results in this section are taken from the social welfare issues in Tonga survey conducted by Miss Kate Saxton, with the assistance of Rev. Mosese Atiola. This survey was undertaken as part of broader research into social welfare issues in Tonga and formal results will be released later this month. It is hoped that the results of the survey will further guide the direction and content of the future TTI social work course.

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welfare agencies. It is important to note however that this argument is speculative at this time, and requires further research and analysis. It is fair to say however, that a poor public perception of the skills and competencies of current counsellors operating in Tonga will correlate to a reluctance of the public to utilise counselling services. Given both the need and urgency to respond to above-mentioned social crisis in Tonga, and the opportunities for personal and community well-being that arises from effective social work practice, skills development of community workers should be cultivated and strongly encouraged. Identified Training needs by welfare organisations/community based organisation that offer counselling and other social support services: Counselling training (identified on 4 occasions) Community engagement (identified on 3 occasions) Networking (identified on 2 occasions) Advocacy Leadership and management training (2) Practical organizational skills (e.g., minute taking, professional letter writing, computer literacy, case notes, funding submissions) (3) Public Speaking Skills (2) Confidentiality training (2) Relationship building and interpersonal skills (3) Respectful listening and communication skills (3) Anti-discriminatory training (2) Sexuality and Relationships Drugs and Alcohol Crime and Delinquency Environmental Issues HIV/AIDS/STDs Conflict management (2) Social Work Community Development Medical awareness and administration training (3) Transparency, accountability, ethical practice (2) Teamwork Gender equality Human rights Cross cultural awareness and globalisation (3) Culture and identity (2)

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Participatory Action Research Health and Human development (5)

OTHER SOCIAL ISSUES: The social issues identified and focused on in this report have been chosen because of their perceived priority- Domestic Violence and Unemployment rated as the top two social concerns in Tonga by Civil Society, Education and Welfare groups. It is important to note that a number of other issues have also been identified by organisations as issues needing to be addressed for example HIV/AIDS, teenage pregnancy, inter-school violence, stigmatisation and labelling, obesity, alcohol abuse and family breakdowns to name a few. Please see appendix 6 and 7 for a more detailed list of social issues identified. The diversity and complexity of the issues affecting Tongans signifies the need for a course that incorporates both theory and practice and interventions based at both the micro and macro levels. It also signifies the need for a course that has high skill transferability- that is, the skills learned will be able to be used in a variety of settings.

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Social Work in a Christian ContextThe stated purpose of social work education is preparation of competent and effective social work professionals who are committed to professional practice including services to the poor and oppressed, and who work to alleviate poverty, oppression and other forms of social justice. Social workers strive to liberate vulnerable and oppressed people and to promote social inclusion. All graduates of accredited social work programs must be able to demonstrate that they understand the forms and mechanisms of oppression and discrimination and apply strategies of advocacy and social change that advance social and economic justice (CSWE, 2001). At the heart of the social work profession is a concern for the well-being of all people and a commitment to serving the more helpless and vulnerable members of society (Shank, 2007). Christianity, Christian education and social work education are complementary and compatible. Each has a rich heritage that places people before things, recognises the dignity of the human person and the interdependence of humanity, challenges the oppression of racism and bigotry, and works for social and economic justice. Each calls upon its members to defend human rights, to participate in society at all levels, and to take action to serve the poor and vulnerable. Each requires that its members act out of a developed sense of values, ethics, and moral conscience for social justice. Social work education in many respects represents the actualisation of Christian social teaching (Shank, 2007). HUMAN RIGHTS The social work profession is often described as a profession of hope. Social workers help people in need and they address pressing and persistent social problems. Social workers respond to crisis and emergencies as well as to everyday personal and social problems. Social workers are often credited with providing people with reasons to live for the future. One of the principle social 52

work values is that all human beings have an intrinsic worth, irrespective of their past or present behaviour, culture, beliefs, lifestyle, economic status or sexual orientation. Another principle includes self-determination, or the free choice to make decision for ones self and to accept the consequences of those decisions. Social work values explicitly include respecting the inherent dignity and worth of the person (Shank, 2007). Christians believe that human beings are created in the image of God and that as bearers of Gods image, we are inherently worthwhile and deserving of dignity and respect. Christians also believe that God exists in a community. The one God is a triune God, one in three persons. The very nature of God is social and communal. Humans, being made in this image, are inherently relational, finding life and sustenance in relationship and community. Being called into community with the whole of humankind as we are, when one person is diminished, we are all diminished. Christians are called to live as faithful disciples of Jesus who came to fulfill the hope of the prophets: to bring good news to the poor, to proclaim release to the captives and recovery of sight to the blind and to let the oppressed go free. This is a mission to work for justice and resist injustice, and to stand in solidarity with the poor and the oppressed, knowing that as we feed the hungry, welcome the stranger and care for the thirsty, the sick and the imprisoned, we are responding to the image of Christ in every person and sharing the love of God, a love that is known by its compassion, hospitality and grace; a love of neighbour that is to be extended even to enemies. INDIVIDUAL CHANGE (SERVICE) The social work profession commits one to promoting individual change (service) and social reform (justice). Individual change occurs through a process of self-determination. In the Christian tradition, the respect for and the dignity of the human person is central to the Gospel message. Each individual is a

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reflection of God and, as such, possesses a basic dignity that comes from God. Biblical teaching suggests that people should be understood differently from anything else in the created order because they possess two capacities that reflect the image of God- intelligence and free will. Human dignity, therefore, means that a person has a certain kind of standing the order of creation that demands respect. From the first chapter of Genesis on, the Bible presents a picture of human beings endowed with the gift and responsibility of choice with consequences. We are presented with the paradox and mystery (on our level of understanding) of Gods sovereignty and our freedom. God is depicted as calling us, but not coercing us, warning us, but not protecting us. Conscience and commitment cannot be compelled, even though external behaviour might be. Self-determination is also a standard of the AASW code of ethics, growing out of the principle of the inherent dignity and worth of every person. Whilst a counsellor, social worker, or student of social work may have perceptions of what is best for their clients, they have no right to compel or manipulate them to that end. Social workers do however have a responsibility to help facilitate clients ability to exercise their self-determination, including the exploration of available alternatives and their possible consequences, so that their choices are as informed as possible. God grants us the fearful dignity of self-determination; we can hardly try to deny it to our students and their future clients, explicitly or implicitly. SOCIAL REFORM (JUSTICE) The North American Association of Social Workers (NASW) has developed a code of ethics seminal to social work practice. The Code of Ethics identifies two overarching purposes of the social work profession: service and justice. In relation to justice, the Code states that social workers challenge social injustice as follows:

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Social workers pursue social change, particularly with and on behalf of vulnerable and oppressed individuals and groups of people. Social workers social change efforts are focused primarily on issues of poverty, unemployment, discrimination, and other forms of social injustice. These activities seek to promote sensitivity to and knowledge about oppression and cultural and ethnic diversity. Social workers strive to ensure access to needed information, service and resources; equality of opportunity; and meaningful participation in decision-making for all people
(NASW Code of Ethics, 2008, p. 5)

As the Code of ethics provides a basis for behaviour and social work practice, the bible provides Christian with a basis of moral behaviour and faithful Christian practice. Furthermore, as the code of ethics speaks of human rights and justice, so to does the bible. If we think about what it is to be Christian, Rev. Elenie Pulous (2003) discusses Matthews Sermon on the Mount which stretches for three chapters (5-7) and contains what we might regard as Matthews presentation of Jesus core teachings, teachings about the values and attitudes which should mark lives of faithful obedience to God. Jesus talks about Gods bias for the poor and the weak; he calls the people to be salt and light to the world, to be reconciled with each other and faithful in their relationships; Jesus tells the people that they must be generous, even to those whod take from them and that they must love their enemies and those who are hard to love; he calls for religious humility and a life of prayer which focuses on the nature of God and Gods will for the world. Jesus also talks about opposing greed and materialism and trusting in God - some things belong to God - like judgmentwhich is Gods privilege not ours. Do not judge each other Jesus says, but treat people as you yourself would want to be treated. And then Jesus tells the crowd that the road to true life is hard and that they must be discerning about people, more concerned by what their lives show than what they say. So here we have some values articulated by Jesus: justice, generosity, love,

55

inclusion, forgiveness, compassion, faithfulness, humility, dignity, respect, trust, mercy, wisdom and courage. And because these are the values which Jesus not only talked about but the values which were seen determining the way that he lived his relationships and his behaviours It could be suggested that these are the basic Christian values (Poulos, 2003). These are good values to talk about and they are easy values to hear. But listening and even agreeing is not what the life of faith is about. Its harder than this. It cost Jesus his life and it has cost the lives of many who have followed. Jesus said to the crowd, You must hear these words and you must act on these words. In the parable that ends the sermon (7:24-27) what distinguishes the man who built his house on the rocks from the man who built his house on the sand was action. If all you do is listen, even if you believe with all your heart, then your house will fall. Your house of faith will crumble because it doesnt have a solid foundation. A solid faith is listening and doing. This is not how we are used to thinking about faith and action. We more usually think about action as the outcome of faith. What I would like to suggest is that action is definitive of faith. Listen, believe, understand and act. This is faith. All of it together. And how do you have to act? What do you have to do? You have to act in a way that reflects basic Christian values justice, generosity, hospitality, mercy, love and compassion. What does the lord require of you? Micah 6:8 He has told you, O mortal, what is good; and what does the lord require of you but to do justice, and to love kindness and to walk humbly with your God In regard to social justice, Christians must have a clear intellectual grasp of what social justice entails and the biblical principles that guide the Christian in his

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or her support of individual, church, and state social action. Christians also have a duty to wisely apply those sound principles to the major social problems of the early part of the 21st century. How individual believers and the church at large address these issues will impact many lives and bring great glory (or shame) to the name and gospel of Jesus Christ. It is of course axiomatic that any social action be motivated and implemented in a spirit of true Christian justice, grace and love. Recognizing that life can and should be just, though not always fair, Christians can take the lead in church and charitable work and in advocating the careful application of state sponsored social action. Only Christians can offer the disadvantaged (both in the church and society) true love and spiritual healing, and, ultimately, only Christians can give God the glory in the process. By doing so they thus fulfill the law of Christ (Gal. 6:2).

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58

What should be included in the course?

CRITICAL THINKING AND HUMAN RIGHTS In order for people to engage with the constructs of critical social work, any future social work course in Tonga will need to teach critical thinking. In addition, this report is based on the belief that a human rights framework is the most suitable for teaching social work in an international context. By framing social work (or any human services profession for that matter) as a human rights profession, many of the issues and dilemmas that face social work can be looked at in a new light. Further, human rights can provide social workers with a moral basis for their practice, both at the level of day-to-day work with clients, and also in community development and in policy advocacy and activism; indeed a human rights perspective can help to link these varying roles in a unified and holistic view of social work practice. Human rights are compatible with Christian and biblical understandings of human rights and social justice. Christians believe that human beings are created in the image of God and that as bearers of Gods image, we are inherently worthwhile and deserving of dignity and respect. Christians also believe that God exists in a community. The one God is a triune God, one in three persons. The very nature of God is social and communal. Humans, being made in this image, are inherently relational, finding life and sustenance in relationship and community. Being called into community with the whole of humankind as we are, when one person is diminished, we are all diminished. The purpose of social work education is the is the preparation of competent and effective social work professional who are committed to social work practice that includes services to the poor and oppresses, and who work to alleviate poverty, oppression and other forms of social injustice (CSWE, 2001). Social work

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programs must ensure that students acquire skills in critical thinking, or a liberal arts perspective, which includes an understanding of ones cultural heritage in the context of other cultures. Social work programs must also provide specific knowledge about values and their ethical implications, prepare students to understand and appreciate human diversity and the worth and dignity of the person, promote the well being of all, and present strategies for promoting and social and economic justice and for combating the causes and effects of oppression (Shank, 2007). LOCAL CONTENT IN ACCORDANCE WITH COMMUNITY CONSULTATIONS An identification of and selection for inclusion in the programme curricula, as determined by local, national and/or regional/international needs and priorities. Counseling skills, listening and communication skills, practical skills, health and human development, organisational skills, conflict management, rapport building/relationship building skills, community engagement/advocacy, research, micro and macro level interventions, cross cultural engagement, human rights & gender theories, CORE CURRICULUM IN LINE WITH GLOBAL STANDARDS Notwithstanding the above provision, there are certain core curricula that may be seen to be universally applicable. Thus the school should ensure that social work students, by the end of their first Social Work professional qualification, have had exposure to the following core curricula which are organised into four conceptual components: domain of the social work profession, domain of the social work professional, methods of social work practice, the paradigm of the social work profession. Please see appendix 2- Global Standards on Social Work Education Social development, human rights, global and ecological perspectives

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Alternatives to Social Work

This report has provide the TTI advisory board with conceptualisations of international social work, and some of the dilemmas of establishing social work in a context unfamiliar with the practice. Given the importance of grounding social work in its cultural, social and political context, it is inevitable that social work will be constructed differently in different locations. This has considerable benefits for social work as it allows for a diversity of interests and practices. But it also poses problems, in that readers of the social work literature will be seeking to apply that literature in different contexts where the very ideas of social work is contested. It is also a recipe for ambiguity and misunderstanding when social workers meet across cultural and national boundaries (Ife, 2001). This report has provided the advisory board with definitions and conceptualisation of social work so that they may develop a more informed decision of the relevance to a social work style course in Tonga. However, the author accepts the need for a broad view of the nature of social work in the Tongan context that is not confined to specific professional, social control, conservative, radical, therapeutic or developmental formulations. The term is meant to be understood in its broadest sense and to include all those working in the social and community services, development and advocacy, including those seeking social change. The goal of this report is to show that a human rights perspective such as that discussed within this report, provides a unifying framework within which the various activities identified as social work can be incorporated- while still allowing for cultural, national and political difference.

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Course Recommendations

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Introduction
It may seem interesting, that whilst this report is about social work, only one of the following course recommendations offers a formal social work qualification. Unfortunately, whilst there is the need for professional social work education, training and services within Tonga, this does not align with the capacity of TTI to provide internationally certified social work qualifications and to a global standard. Social workers require a minimum of four years training at Bachelor degree level. Given that no other complete bachelor programs exist at TTI, it is over ambitious to expect a Bachelor level Social Work course to be run effectively- especially considering the foreign nature of the material to the Tongan context. That is not to say that the following proposed courses cannot be extended to Bachelor level as the capacity of TTI staff and facilities continues to grow in the future. Given the logistical challenges that face TTI, four recommendations have been made for the TTI advisory board to consider. The first recommendation recognises the importance of social work service, whilst acknowledging the limitations of establishing a course in a developing nation such as Tonga. It attempts to be a realistic and exciting opportunity for TTI to answer the call of Gods people in crisis and to have a uniquely Tongan and relevant social work training program. It is also likely to be the most cost efficient and timely, as the Tongan National Qualifications and Accreditation Board has suggested they can provide accreditation in 6-8 weeks. With TTI Advisory Board approval, this course could be run comfortably in 1st semester, 2012. The other courses, whilst incorporating aspects of community service, counselling and community development cannot legitimately be termed social work accreditations in an international sense. That is not to say they do not contribute to the field of social work enquiry in that they are committed to human rights and social justice, to the enhancement of the quality of life and to the

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development of the full potential of each individual, group and community in society. The question for the TTI advisory board to consider is whether priority is given to the content of the course or the need/drive for international accreditation. Both are valid and important considerations given both the need for social work training in Tonga and the need for TTI students to be internationally competitive academically and in terms of employment.

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OPTION A: Diploma in Social Work

(Tongan National Qualifications and Accreditation Board)
ABOUT THE INSTITUTION: The course would be run at TTI with accreditation provided by the Tongan National Qualifications and Accreditation Board (TNQAB). The board aims to strengthen post compulsory education and training by setting standards and guidelines for providers, their courses of study (programmes) and the qualification the offer. In addition, the implementation of the Technical and Vocational Education and Training (TVET) and the Training Support Program (TSP) within the Ministry of Training, Employment, Youth and Sport (MoTEYS) has begun. Since the end of 2010 this program offers support developing the development of national qualifications in areas where there are skills shortages and skills gaps. Such qualifications will be made up of industry skills standards or units of competency, based on New Zealand and Australia skills and training standards as well as, where necessary, locally developed components. These guidelines for National Qualification Development and the Tonga Qualifications Framework (TQF) registration have been developed to facilitate this and other qualification development work in Tonga. RATIONALE Arguments in support of a Diploma of Social Work accredited by the TNQAB can be grouped into three areas: 1) With a little hard work, the course can be operational by 1st semester 2012. This fulfils the FWCTs obligations to respond to a generation in crisis 2) The course material has been developed explicitly concerned with the training needs of Tongan counsellors and community service workers and incorporates international/global expectations of core social work curricula 3) It is more cost effective then sourcing courses from overseas institutions.

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COURSE AIMS AND OBJECTIVES To deliver a programme that respects and upholds the integrity of all students, teachers and values individual human rights, i.e. a programme that acknowledges that human beings are created in the image of God and that as bearers of Gods image, we are inherently worthwhile and deserving of dignity and respect. To develop graduates committed to the pursuit of social justice inline with the teachings and values of Jesus Christ To develop graduates who are ethical and reflective social work practitioners To develop graduates who can accept responsibility for their own professional judgments and continuing professional development To develop graduates who can contribute to the development of social goals which protect and nurture the well-being of all peoples To develop graduates who acknowledge international expectations regarding social work ethics and practice, and who understand their roles and responsibilities in regards to their own social work practice To develop graduates who are ready to engage in social work activities at a beginner competency COURSE CONTENT:

DIPLOMA IN SOCIAL WORK Tupou Tertiary Institute (TNQAB) 2 years Full Time or Four Years Part Time (Total 16 Units/240 credits)
REQUIREMENTS: Successful completion of the South Pacific Form Seven certificate, or a Certificate level 3 or 4 qualification and/or over 25 years of age No criminal record pertaining to human rights abuses or violence Good level of written and spoken English 8x Theory Subjects 6x Practical Subjects (including 1 research project) Student Placement (min 70 days)

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1st Year- Semester One Subject Introduction to Social Work (Theory)

The international context of social work, the professional context, local Tongan context

No. of Units 1 1

Social Construction of Self (Theory)

i.e. Comparison of Tongan and Western ways of understanding society, culture, the self and social welfare issues

Approaches to Social Work (Theory)

i.e. Narrative theory, needs based, human rights approach, client centred, advocacy etc

1 1
Total Number Units: 4

Social Work with Individuals (Prac)

Listening/Counselling techniques

1st Year- Semester Two Subject Tongan Public Policy (Theory) Health and Human Development (Theory) Human Rights, Social Justice, Advocacy and the Bible (Theory) Social Work with Groups (Prac)
Facilitation//Counselling techniques Total Number Units: 4

No. of Units 1 1 1 1

2nd Year- Semester One Subject Tongan Contemporary Social Issues (Theory) Ethics and Professional Responsibilities
Confidentiality, code of conduct, worker care

No. of Units 1 1 1 1
Total Number Units: 4

Research Project (Prac) Social Work with Families (Prac)

2nd Year- Semester Two Subject Logistics of Social Work (Prac)

i.e. How to: write case notes, prepare a report, complete a funding submission, conduct a referral, program management

No. of Units 1

Student Placement (70 days)

3
Total Number Units: 4

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BENEFITS: TTI has input in all levels of course content and curriculum delivery A Diploma that specifically targets and is relevant for the Tongan cultural context A Diploma that incorporates Biblical perspectives to social work and introduces students to key social work theories: social justice, human rights, self actualisation Incorporates a balance of both theoretical and practical based subjects Is a nationally accredited course Can be developed, approved and operational within 6 months (68weeks for the accreditation process) Uniting World (UCA) volunteer willing and able to begin teaching the course in 2012 Teaching Manuals, course outline and assessment tasks able to be developed before the completion of the current AYAD/TTI/Uniting World program finishes in October, 2011 Course developed inline with IASSW and IFSW global standards on curriculum (appropriate mix of core social work curriculum and local content) Course features content on social development, human rights, global and ecological perspectives (critical social work paradigm) Less costly then purchasing courses from overseas institutions (both for TTI and for Students) Improves access for otherwise marginalised or financially disadvantaged students to participate in the course (due to the relatively low on-going running costs) TTI already has institutional approval from the TNAB, accreditation specifically pertains to course material (hence able to be operational within a short time frame) Course is developed in the context of the urgent need for the FWCT to respond to growing social welfare concerns within Tonga Current TTI staff members Rev Mosese Atiola, Mr Fononga Lealiki and Uniting World Volunteer, Miss Kate Saxton already possess skills and competencies at a level appropriate to teach this course (no need to hire additional staff in the short term) CONCERNS: International institutions may not recognise Tongan nationally accredited courses- this may effected the employability or higher education endeavours of students (although Tonga Qualifications Framework administered by the TNQAB is compatible with qualification frameworks developed and implemented by other Pacific nations and worldwide) Considerable initial investment will need to be made in academic resources such as social work journals, text books and/or the development of an online e-library

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The drive, passion, commitment and dedication to introduce this course may be lost if swift action is not taken by the TTI advisory board, including the formal introduction of a faculty for which to facilitate the social work course

RESOURCES REQUIRED: TNQAB registration and accreditation fees Development of a submission/course proposal to the TNQAB (able to be completed within the Current AYAD/TTI project, subject to TTI Advisory Board Approval) Development of teaching guides and course guides (able to be done as part of the current AYAD/TTI project subject to TTI Advisory Board Approval) Teaching staff of Bachelor degree or higher in the area of Social Work, Community Services, Counselling or equivalent Negotiation of student placements Investment in academic resources such as books, dvds and online journals (TTI may be eligible for a TOP 1000 grant from AusAID to contribute towards these costs) ESTABLISHMENT FEES Item Accreditation Fee Accreditation Panel Member Staff Quantity Required 1 2 (plus 1 provided by TNQAB) x 4days 2 Cost Per Item $500 $250 TOTAL COST $500 $1000

Books and journal membership Photocopy and Stationary Misc

20

Currently no extra cost- staff member provided by the AusAID, Uniting World funding $40-100 $2000 $3000 $500 TOTAL COST $7000

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OPTION B: Certificate IV in Community Services

(Swinburne Institute of Technology)
ABOUT THE INSTITUTION Swinburne is a dual sector institution offering both TAFE courses and higher education degrees. A personalised approach to learning puts their students at the heart of everything they do. They have developed a flexible learning structure, so that students can build a program that suits their individual needs. Swinburne provides a genuine international outlook. The need for international and intercultural perspectives means they integrate global dimensions into everything they do. They are a member of the European Consortium of Innovative Universities and the Community Colleges for International Development. We have a campus at Sarawak, Malaysia and have an international partnership with North-eastern University in Boston in delivering the Global Leadership Program. Swinburne is named amongst the top universities in the world in both the prestigious Shanghai Jiao Tong University Academic Rankings and Times Higher Education University Rankings. They consistently rank number one in Melbourne, Australia for teaching quality and graduate satisfaction. Swinburne has expressed an eagerness to partner with TTI, dependent on TTIs willingness to reciprocate the partnership. RATIONALE This qualification is suitable for workers in community-based organisations, residential rehabilitation services or outreach services who provide a range of services and interventions to clients, or who implement community education and interventions. The qualification provides students with the knowledge and skills to

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work autonomously under broad guidance, and provides training in appropriate intervention processes applied in residential and community settings. Once they have completed 11 core units, students will choose from an area of specialisation which may include: Welfare, Youth Work, Disability work, Community development, Mental health, Alcohol and other drugs work, Mental health, Humanitarian aid This course comes with high recommendation due to the breadth and variety of subjects covered. Due to the complexity and variability of issues facing Tonga, this course allows for students to graduate and work in a variety of areas- making it a suitable fit. The content is also in line with training needs identified by various Tongan community groups and social service stakeholders. The course runs for the equivalent of 18 weeks full-time. This makes it suitable for those currently employed and for TTI to use the expertise of overseas lectures at a reduced cost then hiring a full-time staff member. Uniting World would also be prepared to assist in the facilitation of a short-term volunteer.

COURSE AIMS/OBJECTIVES This qualification is ideal for those who wish to implement education or intervention at either the client or community level. This course will provide you with the skills and knowledge to work independently in a range of community services positions, in particular as case or support workers. You will learn how to design and deliver programs as well as appropriate intervention processes to apply to residential and community settings. You will also gain knowledge of a specific client group. Work may take place in a range of contexts such as community based organisations, residential rehabilitation services and outreach services. Upon successful completion of this qualification students will gain automatic entry and credit toward the Diploma of Community Services Work.

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COURSE CONTENT: Certificate IV in Community Services Work GCHC40708 Core

CHCCD412A CHCCHILD401A CHCCOM403A CHCCS400A CHCCS411A CHCCS412D CHCCS422A CHCORG405C HLTHIR403B HLTOHS300A Work within a community development framework Identify and respond to children and young people at risk Use targeted communication skills to build relationships Work within a relevant legal and ethical framework Work effectively in the community sector Deliver and develop client services Respond holistically to client issues and refer appropriately Maintain an effective work environment Work effectively with culturally diverse clients and coworkers Contribute to OHS Processes 65 30 55 50 40 50 75 50 20 20
Block 1 Block 2 Block 1 Block 1 Block 1 Block 2 Block 2 Block 2&3 Block 1 Block 2
CIII

CIII O CIII

50 Industry 50 Industry O

O, CIII, D

Total Core: 405

Electives (A&ODW)
CHCAOD402A CHCAOD406D CHCAOD408A CHCMH401A HLTFA301B CHCCD404D CHCCD401D CHCCD420A CHCCD307C CHCMH401A CHCMH402A CHCMH403A CHCMH404A Work effectively in the alcohol and other drugs sector Work with clients who are intoxicated Assess needs of clients with alcohol and/or other drugs issues Work effectively in mental health settings Apply First Aid Develop & Implement Community Programs Support Community Participation Work to Empower ATSI Communities Support Community Resources Work effectively in MH settings Apply understanding of mental health issues and recovery processes Establish and maintain communication and relationships to support the recovery process Conduct assessment and planning as part of the recovery process Work effectively in social housing Work effectively with people experiencing or at risk of homelessness Undertake Outreach Work Recognise & respond appropriately to DFV Work effectively with young people in the youth work context Engage respectively with young people Work effectively in child protection and out of home care Plan and conduct group activities 50 50 125 45 18 125 50 30 30 45 60 60 40 O, CIII, A O, D O, O, O, CIII, MH

Electives (Community Development)

Electives (Mental Health)

Electives (Welfare)
CHCCH301A CHCCH427A CHCCH522A CHCDFV301A CHCYTH402A CHCYTH401A CHCCHILD505B CHCGROUP403D 50 70 60 50 60 55 80 50 OofHC CIII

Electives (Youth Work)

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Diploma of Community Services Work GCHC50608 Core

CHCAD603A CHCCD514A CHCCM503C CHCCOM504A CHCCS500A CHCCS502A CHCCSL501A CHCCW503A CHCGROUP403D CHCLD415A CHCLD514A CHCORG428A HLTOHS300A CHCAOD402A CHCAOD511B CHCAOD510A CHCAOD513A CHCCSL503A CHCCD402A CHCCD508C CHCCD615A CHCPOL504B CHCSW402A CHCCS426A CHCMH408B CHCMH409A Provide systems advocacy services Implement community development strategies Develop, Facilitate and monitor all aspects of case management Develop, implement and promote effective workplace communication Conduct complex assessment and referral Maintain legal and ethical work practises Work within a structured counselling framework Work intensively with clients Plan and conduct group activities Confirm client's developmental status Analyse impacts of sociological factors on clients in community work and services Reflect on and improve own professional practise Contribute to OHS processes Work effectively in the AOD sector Provide advanced interventions to meet the needs of clients with AOD issues Work effectively with clients with complex AOD issues Provide relapse prevention strategies Facilitate the counselling relationship Develop & provide community education projects Support community action Develop & Implement a CD strategies Develop & Implement policy Undertake bi-cultural work with forced migrants in Australia Provide support & care relating to loss and grief Provide interventions to meet the needs of consumers with MH & AOD issues Facilitate consumer, family & carer participation in the recovery process 90 70 75 80 65 70 90 75 50 60 100 120 20 50 90 75 55 120 70 90 150 90 55 55 90 50
Block 1-6 Block 3 Block 4 Block 1 Block 5 Block 6 Block 5 Block 3 Block 1 Block 4 Block 1&2 Block 2 Block 6 60 Industry

CIII

90 Industry O, CIV, CIII

Electives (A&ODW)
CIV

Electives (Community Development)

Electives (Mental Health)

Electives (Welfare)
CHCCHILD505B CHCDFV505C CHCPOL403B CHCADMIN508A CHCNET503C CHCYTH505D CHCYTH506A CHCYTH511A CHCYTH608C Work effectively in child protection & out of home care Counsel clients affected by domestic & family violence Undertake Research Activities Manage limited budgets & finance accountability Develop New Networks Support youth programs Provide services for young people appropriate to their needs and circumstances Work effectively with young people and their families Manage service response to young people in crisis 80 70 50 50 75 150 115 55 150

Electives (Youth Work)

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BENEFITS: This qualification would be aimed for workers in community-based organisations, rehabilitation and counseling services or outreach programs who provide a range of services and interventions to clients, or who implement community education and interventions- It is applicable to students who wish to work/or are already working in a variety of community welfare settings Once they have completed 11 core units, students will choose from an area of specialisation which may include: Welfare, Youth Work, Disability work, Community development, Mental health, Alcohol and other drugs work, Mental health, or Humanitarian Aid This course also allows for students to specialise in areas that suit their interests and training needs Content covered includes training needs identified by local Tongan welfare organisation and social service groups Philosophical basis for this course is based in Human Rights Theory Students who complete this course are guaranteed entrance into the Diploma of Community Services offered at Swinburne Students who complete this course acquire qualifications to work either in Tonga or overseas Opportunity to develop culturally appropriate examples and assessment tasks Eagerness and interest of Swinburne to work in Partnership with TTI Consistent and regular correspondence between Swinburne and TTI already established Provided the course is approved, there is the possibility of teaching for start of semester 2012, and comfortably be second semester 2012 Possibility of developing a new international partnership with a vocational institute in Australia Opportunity to expand the course into Diploma level in the future CONCERNS: TTI does not have existing partnership with Swinburne and initial establishment of an auspice agreement may take several months and incorporate the considerable cost of facilitating Swinburne representatives to visit and review TTI facilities and teaching standards To be ready for next year, TTI needs to act swiftly and efficiently to prepare resources and hire teaching staff Internet facilities and access to online journals should be provided in addition to appropriate text books and academic material (currently lacking at TTI) Subjects largely based in Western settings of social welfare and community service practice The drive, passion, commitment and dedication to introduce this course may be lost if swift action is not taken by the TTI advisory board, including the formal introduction of a faculty for which to facilitate the course

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RESOURCES REQUIRED Largely yet to be confirmed- awaiting the go ahead from TTI advisory board before continuing discussions with Swinburne to the next stage Teaching staff of Diploma level or higher in the area of Social Work, Community Services, Counselling or equivalent, additional teaching experience preferred but not essential Substantial investment in academic resources such as books, dvds and online journals Contribution to the cost of having Swinburne representatives audit and assess the suitability of TTI facilities and staff competencies ESTABLISHMENT FEES (estimate only) Item Student Fee Auditing/Auspice Arrangement Accreditation Fee Accreditation Panel Member Books and journal membership Photocopy and Stationary Misc Quantity Required Per student 2 Swinburne Representatives- 1 week 1 2 (plus 1 provided by TNQAB) x 4days 20 Cost Per Item $2500 Flights and Accommodation Consultancy Fees $500 $250 $40-100 TOTAL COST $2500 in addition to TTI student fees $4000 $5000 $500 $1000 $2000 $3000 $1500 TOTAL COST $17000 plus per student costs

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OPTION C: Certificate in Trauma StudiesLevel 4

(Wellington Institute of Technology)
ABOUT THE INSTITUTION Wellington Institution of Technology (WelTec) and Skylight have responded to industry demand for a nationally recognised qualification that introduces trauma studies. Skylight's reputation in the field of trauma education and its extensive community networks complement WelTec's experience in programme delivery. This combination of knowledge and practical experience in the field of change, loss, grief and trauma ensures the relevancy and currency of the programme. TTI already has an existing partnership with WelTec to offer its construction course. RATIONALE This is an 18-week course and could be offered 2 times a year. The course is a distance course with an e-learning component. Students are not required to attend class, but are able to work independently from their home environment. To fully participate in the programme students will need a computer with access to the Internet and a relevant level of computer literacy. This allows for students who are working to still participate in classes. There will be a one-day workshop for students to access the tutor with face-to-face learning in the classroom environment. TTI would have to cover the cost of flying a WelTec tutor to facilitate the workshop- although this is considerably cheaper then ongoing staff wages. TTI also has the option, which is strongly recommended, to offer space for students to have regular face-to-face contact and access to tutoring, especially as English is a second language for most TTI students. AusAID and 76

UnitingWorld are able to assist with filling and funding this position, however for this course to take place for start of semester 2012, a submission to AusAID needs to be made before the end of June. COURSE AIMS AND OBJECTIVES Upon completion of the course, students should be able to: Explain and discuss trauma and its impact on individuals and groups Discuss the role of a worker within the context of a traumatic response Discuss the role of community agencies and service providers who provide assistance to individuals experiencing trauma Discuss the socio-cultural aspects of trauma Demonstrate an understanding of ethical and legal considerations that may impact on practice COURSE CONTENT

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BENEFITS Flexible mode of delivery. This will make it ideal for those students who currently work in the field, and/or have family, employment, study commitments This may also mean that overseas/guest lecturers and volunteers can be easily incorporated into the program rather then having to fund a full-time staff member. Course book/Workbook included in the cost of the course fees The combination of knowledge and practical experience in the field of change, loss, grief and trauma ensures the relevancy and currency of the course. This course would offer great foundational studies in the area of social welfare and counseling. Wellington Institute of Technology (WelTec) is keen to work with TTI to offer a course that is suitable to the Tongan context TTI already has an existing partnership arrangement wit WelTec Teaching staff require Diploma in either Social Work, Counseling, Youth Work or similar Work is done in a course book-workbook format- this is suitable for students who struggle with essay writing and research projects and for whom English is a second language Relatively low cost of course compared to Diploma or Bachelor level degrees. Realistically and comfortably able to offer this as a course 1st semester 2012 (subject to TTI Advisory Board and FWCT Education Office Approval) Support of Uniting World and the Uniting Church Australia to facilitate a volunteer to assist in the provision of this training CONCERNS: It would best be used as a basis for further studies or in conjunction with additional counseling training. Specificity of course content means that students knowledge will be based specifically in Trauma and Grief counseling Due to the complexity and breadth of social issues effecting Tonga, this course can not hope to address broader and more complex issues of social justice The drive, passion, commitment and dedication to introduce this course may be lost if swift action is not taken by the TTI advisory board, including the formal introduction of a faculty for which to facilitate the course

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RESOURCES REQUIRED Teaching staff of Diploma level or higher in the area of Social Work, Community Services, Counselling or equivalent, additional teaching experience preferred but not essential Reliable and well-serviced computers with internet access Photocopying Facilities

Please Note: These fees are in NZD and are per student fees, TOP is approx double

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OPTION D: Bachelor of Counselling1 s t and 2n d Year

(Bethlehem Tertiary Institute)
ABOUT THE INSTITUTION RATIONAL: Given the need for social work skills and training in Tonga, particularly skills in Counselling, this course is the only course that comprehensively covers all aspects of counselling training. This course incorporates biblical teaching as part of its core curriculum. It is a fitting match for the philosophical goals and values of TTI. COURSE AIMS AND OBJECTIVES This course aims to produce graduates: with a gracious, secure and teachable character who can articulate a personal sense of vocation and call to this field of work and ministry whose developing personal philosophy and knowledge of counselling makes for wise and innovative practice who conducts inquiries into their own practice for the enhancement of clients; and who is responsible before the Lord to aim for excellence in all personal and professional endeavours. COURSE CONTENT/SUBJECT MATTER

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Benefits: TTI already has existing partnership agreements with Bethlehem Tertiary Institute (BTI) and has recently deployed a TTI staff member to participate in the Bachelor of Counselling program. Emphasis on Christian Values and ethos Comprehensive course, graduates would posses high level of counselling skills transferable to a variety of counselling contexts (eg. Working in schools, hospital, drug and alcohol problems) Concerns: Limited resources may make it difficult for TTI to offer counselling at a Bachelor Degree level, although it is at least worth investigating. Whilst BTI does not offer a Diploma of Counselling per se, the Diploma is incorporated into (and forms the basis of) the Bachelor Degree. There may be a possibility of extracting and developing a Diploma level course from BTI. Although this will require effective, high level communication and swift action if this is to been done in the foreseeable future. Such a project is large scale but not unachievable. Staff facilitating this course will need to be trained to a Masters level in social work, counselling or similar Students may not have the English level competency to participate in a course at Bachelor level High Costs involved for students, staff development and the purchasing of required resources Process of accreditation, ensuring TTI facilities are of a comparable international standard will take considerable commitment, time and finances Time frame of at least 12 months before course could be operational (course not likely to be introduced until 2013). BTI has not expressed a willingness to partner with TTI at this stage in the delivery of a Counselling course RESOURCES REQUIRED: Teaching staff at Masters degree level in Social Work, Counselling or similar Considerable investment in books, journals, dvds, and an e-library (est. TOP15, 000-20,000) Please note: BTI has not expressed a willingness to partner with TTI at this stage. As such, an accurate view of finances and resources required is unable to be developed.

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Other courses considered:

CERTIFICATE IN ALCOHOL AND DRUG STUDIES (SUPPORT WORKLEVEL 5) - Wellington Institute of Technology, New Zealand DIPLOMA in COMMUNITY SERVICES WORK- Swinburne University of Technology, Australia BACHELOR OF CONSELLING (INCORPERATING DIPLOMA OF COUNSELLING)- Wellington Institute of Technology, New Zealand BACHELOR OF SOCIAL WORK- Whitireia, New Zealand GRADUATE DIPLOMA OF COUNSELLING- Bethlehem Tertiary Institute, New Zealand

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References
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Ife, J., 2001, Human Rights and Social Work: Towards s Rights Based Practice, Cambridge University Press, Cambridge, UK Mahburubani, K., 2004, Can Asians Think 3rd ed, Times Editions, Singapore McDonald, 2006, Challenging Social Work: The context of practice, Palgrave Houndmills McLeod, J., 2003, An introduction to Counselling, 3rd ed., Open University Press, McGraw-Hill Education, Berkshire Midgley, J., 2003, Social development: the intellectual heritage, Journal of International Development; Oct 15, 7:831 Midgley, J., & Livermore, M., 2004, Social Development: Lessons from the Global South in Hokenstad, M., & Midgley, J., (Eds) Lessons from Abroad: Adapting International Social Welfare Innovations, NASW Press, USA National Forum of Church Leaders, 2011, Diploma in Counselling: Societal Rationale for Working with Repatriated Deportees, A proposal submitted to the Government of Tonga in partnership with LifeLine Tonga NASW, 2008, Code of ethics, North American National Association of Social Workers, Washington, DC, available at: http://www.socialworkers.org/pubs/code/default.asp Office of the General Secretary, 2010, We can make a difference Proposed Structural Changes to FWCT Social Services and Crisis Ministries, FWCT OShanassy, R., 2010, Crisis Ministry Consultation August Report, Prepared for the FWCT and UCA, August, 2010, contact: rvoshanassy@gmail.com Pawar, M., 1999, Professional Social Work in India: Some issues and strategies, Indian Journal of Social Work, 41: 433-453 Poulos, E., 2003, Basic Christian Values and the Uniting Church in Australia: a reflection on Matthews Sermon on the Mount, Sermon by Rev. Elenie Poulos, Director- Uniting Justice Australia. Rendell, T., & Sawrey, R., 2010, Tonga Crisis Ministry Report, Prepared for The Free Wesleyan church of Tonga &Uniting World-Uniting Church in Australia, Jan 13 16, 2010 Schmidt-Luekel, 2006, Buddhism and the Idea of Human Rights: Resonances and Dissonances, Buddhist-Christian Studies, 26: 33-49

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Semate, A., & Phelps. J., 2009, Let your light shine, Free Wesleyan Church of Tonga Education System SYSTEM REVIEW 2009 [Final Version] Semate, A., & Phelps. J., 2009, That they may see your good works, Free Wesleyan Church of Tonga Education System THE FIVE YEAR PLAN 20102014 Sewpaul, v., 2007, Challenging East-West value dichotomies and essentialising discourse on culture and social work, International Journal of Social Work, 16: 398-407 Shank, B., The call to Justice: Social Work in Catholic Higher Education, Presented at, NACSW Convention, March, 2007, Dallas, Texas Smith, D., & Lovet, T., 2003, Curriculum: Action on Reflection, 4th ed., Social Science Press, Australia TNYS, 2007, Tongan National Youth Strategy, Ministry of Training Youth Employment and Sports Tyler, R.W., 1949, Basic Principles of Curriculum and Instruction, University of Chicago Press, Chicago Warren, A., 2011, Rationale for Uniting Church in Australia, Qld Synod to Introduce a Domestic Violence Policy and Procedures within its Workplaces, Ann Warren, Human Relations Advisor, UCA, Thursday, 19 May 2011 YEA Initiative, 2011, You(th) our Solution, A Youth Employment Advocacy (YEA) Initiative Factsheet, March, 2011, website: pacificyouthcouncil@gmail.

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