Sociology III

Paper I
Unit 1
1.1 Meaning of Social Work
A common man in the street has a very simple interpretation about social work.
According to anyone who performs some good deeds for the people is doing social work. In
this regard the man in the street however, tries to make a distinction between an „ordinary
man‟ who carries on community activities voluntarily without any payment and the „welfare
worker‟ who is appointed by a welfare agency for undertaking welfare work in the
community and paid for his work. He has his own way of explaining social work in the light
of his experience and knowledge needy people in the community. According to him good
and voluntary work by an ordinary man and the social welfare by the paid agents more or
less is the same thing, but in case of the former, there is more warmth of feeling towards the
beneficiaries.
Social work, unlike early charity practice, attempts to help individuals, groups and
communities to get a clear insight of the problem that strengthens their ego to face
conditions as reality and then try to improve them. At the same time, social work attempts
to mobilize social forces to resolve those social and economic situations that lead to ill
health, mental suffering, frustration and social behaviour. To make concept of social work
more clear, we are quoting some of the important definitions given by various authors.
Chayney, Alice (1926)
Social work includes all voluntary attempts to extend benefits in responses to needs,
which are concerned with social relationships and which avail themselves of scientific
knowledge and methods.
Moorthy and Rao (1970)
Social work is “help rendered to any person or group, who or which is suffering from
any disability, mental, physical, emotional or moral, so that the individual or group so
helped is enabled to help himself or itself.
International Federation of Social Workers (IFWS)
The following definition was approved by the IFSW General Meeting and the IASSW
General Assembly in July 2014:
"Social Work is a practice- profession and an academic discipline that promotes social
change and development, social cohesion, and the empowerment and liberation of people.
Principles of social justice, human rights, collective responsibility and respect for diversities
are central to social work. Underpinned by theories of social work, social sciences,
humanities and indigenous knowledge, social work engages people and structures to
address life challenges and enhance wellbeing.”
IFSW present its commentary also as: Social work is a practice profession and an
academic discipline that recognizes that interconnected historical, socio-economic, cultural,
spatial, political and personal factors serve as opportunities and/or barriers to human
wellbeing and development. Structural barriers contribute to the perpetuation of
inequalities, discrimination, exploitation and oppression. The development of critical
consciousness through reflection on structural sources of oppression and/or privilege, on
the basis of criteria such as race, class, language, religion, gender, disability, culture and
sexual orientation, and developing action strategies towards addressing structural and
personal barriers are central to emancipator practice where the goals are the empowerment
and liberation of people. In solidarity with those who are disadvantaged, the profession
strives to alleviate poverty, liberate the vulnerable and oppressed, and promote social
inclusion and social cohesion.

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History and Development of Social Work
History of Social Work in England
The first creative work in the direction of assistance to the poor was done in 1531 when
Henry VIII made a law, which was known as Statute of Henry VIII. The law directed to the
judges and parish in-charge to scrutinize the applications of poor and aged who were unable
to do any work. Under the law, these destitute had to register themselves and take licenses
to beg in certain specified areas. In 1563 The Parliament passed a resolution, which made
compulsory for house holders to provide funds weekly for the relief of the poor. In 1572,
Queen Elizabeth signed on a Statute, which levied a general tax for the financing of the poor
relief programme. It also made provisions for the appointment of overseers of the poor.
Through this Statute, it was made clear that the Government was totally responsible for the
maintenance of the poor.
The Elizabethan Poor Law of 1601, also known as “43 Elizabeth”, which was to
remain the basis of handling relief for the next 233 years, spelled out the existing practices
in a more logical system of poor relief.
The middle of the 19th century was a period of scientific and humanitarianism
awakening. Thomas Chalmers, a Scottish minister, and his associates criticised the methods
and the administration of Law. He suggested that the investigation should be made of each
case under the direction and supervision of non-governmental agencies. His efforts did not
go waste though it took time to implement such a scheme. London Charity Organization
Society was formed in 1869.
The leading ideas of that organization at the time of its initiation were these: the giving
of dotes should be stopped, relief giving should be coordinated, and each application for
assistance should be care-fully studied to determine what he needed to put him on his feet.
The charity organization society‟s particular part in the work would be to interview the
applications, draw up plans for the treatment of their social disabilities, and secure the
needed funds from the already established organizations. Historians of social work
generally agree that in the scheme lies the beginnings of the present system of organized
social work activities. Community organization and social case work methods were implied
in the charity organization society‟s activities. C.O.S. worker helped the poor by rendering
him assistance in utilizing the existing relief services effectively. Nobody was getting
assistance without investigation. This followed when the C.O.S. carefully studied the needs
of each applicant in order to try to find a way of putting him in the position in which he
could dispense with charity. Attempts were made to find (i) a job (ii) medical treatment (iii)
education (iv) counselling for financial gain (v) encouragement for creative plans.

History of Social Work in America

Social work is an outgrowth of earlier forms of social activities going back to the
centuries. Though social work in its present form seems to have no roots prior to 1860, yet
the period from colonization to the war played a large role in the development of social
work.
The first alms house was established in Massachusetts in 1662. It started functioning in
1685 both as an alms house for the disabled and as a workhouse for the able-bodied job
seekers. These alms and work houses also took care of their health problems. Most of the
specialized and advanced general hospitals of America, like Bellevue Hospital in New York
and Philadelphia General Hospital, were in the form of alms houses. The first hospital was
for the poor with physical or mental ailments, for example, the Pennsylvania Hospital,
completed in 1756 and planned primarily to house the sick people, admitted the mentally ill
who were confined in the cellars of the building. After the settlement of New Amsterdam,
several “Sick entroostere,” minor ecclesiastical functionaries whose duty was to visit sick

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persons in their own homes, were sent to the colony. Orphan masters were appointed to
protect the interest and properties of widows and orphans. The first „overseers of the poor‟
were appointed in 1691 in the city of Boston.
In 1797 Massachusetts legislature passed a bill holding that “when it appears that a
person is” lunatic and so furiously mad as to render it dangerous to the peace and safety of
the good people, for such lunatic persons to go at large “he may be committed to the house
of corrections”. The less serious and less dangerous were sent to the alms houses, mixed
with the paupers, the children and the criminals.
By the last decades of the 19th century, there were three important developments in
social welfare during this period. The first was the gradual recognition of the social needs of
the people; particularly handicaps. Special institutions both public and private, were
developed for children for the handicapped and for the mentally ill. Child labour legislation
was enacted. Massachusetts passed a law in 1836 requiring that children under 15 working
in factories attend school for three months in a year. In 1842, both states adopted a law
which established 10 hours a day as the maximum work day for children under 12 years.
Children under 12 years were prohibited from working in textile factories.
The charity organization societies (COS) were one of the important fore-runner of
modern social work. They were first organized in London in 1869 as an attempt to eliminate
indiscriminate alms giving by the existing relief agencies and to organize the resources for
the maximum benefit of the needy persons. The charity organization Society movement was
also started in United States. The first Charity origanization Society was organized in Buffalo
in 1877. Later on, Boston, Philadelphia, New Haven had societies in 1878. The charity
organization society operated on the following four general principles: (1) Detailed
investigation of the application. (2) A central system of registration to avoid duplications.
(3) Cooperation between various relief agencies. (4) Extensive use of voluntarily visitor.' The
main functions of the charity organization societies were three folds: “first and basic, the
rehabilitation of families which for any reason fall to by self-sufficient, second. the education
of the community in correct principles of relief, and third, aid in the elimination of the
causes of poverty.'

Social Work in Ancient India

In ancient India, the nature of social service was performed by charity. Earlier references
to charity are to be found in the Rigveda (Chap. I, XIII, 2) which encourages charity by
saying “May the one who gives shine most.” Upanishads like Brihadaranyaka, Chhandogya
and Taittiriya, prescribe that every householder must practice charity. In Mahabharata, we
find that when Bhisma talked to Yudhisthir, he described the essence of eternal religion non-
violence, truth, the conquest of anger and charity.
In ancient India, the social welfare activities were performed by Yagnas, which were the
most popular mass-rituals known in Vedic period. In a great grand shed, erected for the
purpose on the banks of a flowing river, people assembled in an utter spirit of dedication.
Each tried to contribute his bit towards the Yagnas. Their intention was the common welfare
of all. There was no personal desire to be fulfilled. Yagna-shalas were classrooms, where men
and women were taught the spirit of working together without the ego and egocentric
desires. The spirit underlying the most popular Vedic rituals is brought to bear in all
actions, not only in the Yagna-shalas but also in the home, the marketplace, the factory and
the field. Geeta enunciates the principle by saying “Cherish the Devas with the Yagna spirit
and those Devas shall in turn cherish you, thus cherishing each other, you shall gain the
highest good" (Chapt.3,11). When man in a community strives cooperatively without ego
and egocentric desires, the Cosmic forces that constitute the environment, shall cherish them
in turn. Bhagwat Geeta advises that when any profit accrued as a result of the totally
dedicated efforts of the many, is misappropriated by a man then he is a thief. No single

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member has a right for a larger share. The community is sure to succeed in progress and
welfare when it has learned to live and strive as one entity. The privileged class has a moral
duty to serve the poor. Such person, who served the society with all their ability are freed
from all sins (Geeta, Chapter 3-13). But those who cook for themselves or produce for their
own gains, they are eating sin.
With the development of the agrarian society with private group ownership of land, the
concept of charity came into existence. “Earlier when there was common ownership of
property by the tribe, Dana was a protection as of right, against starvation, for the sick, the
aged, the ailed and the weak, who had the first claim on social property. But when private
property and class rule came across (during the late Vedic period and after), Dana was
converted from an instrument of social insurance to a privilege of the ruling class. Dana
became now a voluntary virtue and charity of the kings and Khatriyas. By the later Vedic
period, Dana became institutional and acquired the characteristics of charity with religious
ideology. Dana was given to acquire Punya (merit). It was no longer given merely in
celebration of an event or a heroic personality or in connection with a ceremony."
Ashoka developed a comprehensive system of social welfare which included women‟s
welfare, rehabilitation of prisoners, rural development, free medical care, regulation of
prostitution and provision of public utilities like road, rest houses for travelers, wells, etc.
The creation of separate cadre of state officials to implement these programmes in an
accomplishment that competes very favorably with the social welfare system of some of the
modern social democracies of Europe.
Humayun made a bold attempt to prohibit the Sati system. But Akbar was the greatest
ruler, who not only brought many reforms in Indian society but also abolished slavery in
1583. He introduced equality among the people irrespective of their class and religion. His
religious policy was a policy of religious equality and he granted full freedom to his subjects
in matters of religious beliefs and practice. He was liberal in granting money and land for
the benefit of Hindus, Jains, Parsees etc. Akbar had a comprehensive system of poor relief.
Relief for the poor was of two types. The first was granting relief in cash and kind to any
and every needy person, who appeared before him at his daily court. The second type was a
systematic and organized assistance, which was provided regularly. Wazifas were also
given to the students. He constructed three houses for the poor in order to control beggary.
Modern social work was introduced in India by Chrishtian Missionaries at the
beginning of the 19th century, when they started making houses for orphaned children and
destitute men and women. Indian social reformers like Sasipada Banerjee, Phule, Kerve, etc.
started building homes for widows. Some social organizations, like Arya Samaj, Prathana
Samaj and Ram Krishana Mission, began to provide a variety of social welfare service to the
needy. Religious associations also played a significant role in providing institutional welfare
services in India. The role of state in the field of social welfare started during the second and
third decades of the 20th century though earlier measures were taken like Apprentices Act of
1850 for the employment of orphans and destitute, Reformatory School Act of 1870 which
provided the training of destitute children and treatment of juvenile delinquent, children
Act 1870 (Madras), Abolition of Sati 1829 Abolition of Slavery 1843, Abolition of Female
Infanticide and Human Sacrifice 1870, Widow Remarriage Act 1856 and Factory Act 1881.
The year of 1936 marks a watershed in the history of the professional social work in
India, when for teaching and training of the social work, the first school of social work was
established in Bombay. Its name was Sir Dorabji Tata Graduate School of Social Work. Now
it is known as „Tata Institute of Social Sciences‟. After Independence, many universities in
India have social work as a Subject in their courses.

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1.2 Social Service Tradition and reform in India
India has been a great land of great pioneers of social reforms. We have had in India some
great reformers starting from Raja Rammohan Roy to M.K. Gandhi, Swami Vivekananda, Dayananda
Saraswati, Gopabandhu Das, Dr. BR Ambedkar and many others (about whom you will know in the
discussion in the this paper). The untiring efforts of these social reformers had resulted in the
improvement in the lives of people in various ways.
The evolution of Buddhism during the Magadha Empire changed the character of The
Indian society. It was changed from a tribal agricultural settlement to a class-based agrarian
economy. Buddhism accepted the karma theory, which served the purpose of explaining the
origin of social inequality. Buddhism laid great emphasis on Punya and Dana(charity).
Charity was seen not only as a mean of alleviating the sufferings of materially poor, but also
as the giving of gifts (Dana), especially to the sangha. Sangha were the centres of shelters
and learning and were responsible for the spread of literacy.
Guilds were important corporate organizations, which performed a variety of economic
and welfare functions in ancient India. Guilds were playing an important role during
Buddhist period. Apart from economic and political functions, these guilds were providing
social security to the oppressed class of society. “ Some part of the funds was utilized for the
relief of deserving persons such as the distressed, the diseased, the blind, the idiotic, the
infirm, the orphans and helpless women".
A wide range of social welfare activities were undertaken during the reign of Ashoka.
Superintendents of women were appointed to look after the welfare of the women,
including prostitutes. High commissioners of Charity (Dhammamahamatas) were appointed
for the recording of charity donated by the royal family and regulation of charity. The
commissioners of equity were to look after the welfare of the prisoners. The welfare
programes were under the overall charge of Dhamma Mahamattas.
Ashoka developed a comprehensive system of social welfare which included women‟s
welfare, rehabilitation of prisoners, rural development, free medical care, regulation of
prostitution and provision of public utilities like road, rest houses for travelers, wells, etc.
The creation of separate cadre of state officials to implement these programmes in an
accomplishment that competes very favorably with the social welfare system of some of the
modern social democracies of Europe.
Kanishka came to the throne in 78 A.D. Like Ashoka , the great, he took an active
interest in the welfare of the society. He gave liberal donations and grants for the
construction of Buddhist Vihars, monasteries, stupas etc. These were the centers for learning
and help to the needy people.
Harsh Vardhan (who occupied the throne in 606A.D. ) was an enlightened and
benevolent ruler. The welfare of his subjects always dominated his thoughts and actions. He
established hospitals, dispensaries, orphanages and homes for the destitutes. He distributed
presents among men of religion, the poor and the needy. In one of the five-yearly assemblies
at prayag (Allahabad) he is believed to have given everything he had in charity and had to
borrow clothes from his sister.
Raja Ram Mohan Roy was the greatest Indian of the 19th century who sowed the seeds
of religious and social reforms. He invested most of his talents and power towards the
abolition of „Sati‟. He was in favour of widow remarriage and female education. Raja Ram
Mohan Roy‟s opinion was that only by freeing women and by treating them as human
beings would Indian society free itself from social stagnation. Iswar Chandra Vidya Sagar is
the second great social reformer of The 19th century. He advocated for widow remarriage,
economic self-reliance, women‟s education and prohibition of polygamy. It was with the
joint efforts of Mohan Roy and Vidyasagar that the widow remarriage Act was passed in
1856. Bal Shastri Jambhekar, who was the first professor at Elphin-stone College, Bombay,
condemned the evil customs of Sati and female infanticide as well trafficking in female

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children. He tried for the framing of laws to abolish these customs. But he believed that
these evils could be removed only through social reforms and by searching for some
sanction in the Shastras so that they would by acceptable to the people. Gopal Hari
Deshmukh of Bombay promoted modern education for the establishment of dispensaries,
maternity homes, orphanages, etc.
Gandhiji become active in political as well as social field in 1920. He symbolized the
integration of political reform with social reform. He worked for the upliftment of women,
Harijans, and fought for equality between man and woman. Gandhiji always argued that for
the development of the country it was not only essential that it should be free from the
foreign rule, but it should also be free from many social evils, which hinder and sometimes
block the process of development.
The important organizations, which played a significant role in the development of
social work are Brahmo Samaj, Prarthana Samaj, Arya Samaj, Theosophical society, Ram
Krishna Mission, Muhammad Literacy Society. The Bombay widow remarriage Association,
Bengal Hindu Widow Association, Indian National Social Conference and the servants of
India Society. Brahmo Samaj was founded by Raja Ram Mohan Roy, who started the At
miya Samaj in 1815, which grew into the Brahmo Samaj. Swami Vivekanand founded Ram
Krishna Mission in 1897, which started its programs with education, treatment and general
help. Indian National Social Conference came into being in 1887 for the thorough discussion
and implementation of the social welfare programmes.

1.3 Methods of Social Work Practice

Methods of Social Work Generally method implies to systematic way of doing something. In
social work, method is understood as the systematic and planned way of helping the people.
The main concern of social work is to solve psycho-social problems of individuals, groups
and communities through the conscious application of knowledge in methods, tools,
techniques and skills of social work. In this task, the social worker has to be equipped with
all the necessary methods of social work that ease his work to help the people in solving
their own problems. Social work as a professional practice mainly uses the following
methods while accomplishing its objectives:
1) Social case work
2) Social group work
3) Community Organization
4) Social work research
5) Social welfare administration
6) Social action
These methods are involved to solve the problems at the grass-root level by the social
worker‟s direct intervention.
1. Social case work:
It is primary method of social work. It deals with individual problems through one to
one relationship which is guided by professional knowledge of the social case worker.
Under method the social case worker attempts to repair the impaired relationship of the
client with his social environment and through a guided interaction he/she enables the
client to adapt with his/her social environment. Through this method the case worker
discovers different aspects of the clients problem, prepares an appropriate treatment plan
and finally with professional knowledge in social relationship tries to bring about necessary
changes in the attitude and behaviour of the client in favour of his own growth and
development.
2. Social group work
Social group work is another primary method of social work. It is a process in which the
individuals in a social group are helped by a professionally qualified worker, who guides

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their interaction through planned programme activities so that they may be able to relate
themselves with others and find growth opportunities in accordance with their needs and
capacities towards the noble end of individual group and community development. In this
method the group worker uses the group as a potential tool for the positive change and
personality development of individuals. In group work individuals in the group are most
important and all programme activities revolve around their needs for development.
Through the group work process they are helped to improve their relationship and
personality traits which may help them to develop themselves and their community as
whole.
3. Community Organization
Community organization as a method of social work is a process through which efforts are
directed towards meeting the community needs by organizing human and material
resources of the community. Identifying problems, finding resources relevant to their needs,
developing and organizing inter-personal and inter-group relationship, planning and
executing effective programme activities are some of the specific activities in community
organization method. Organized and collaborative effort of the members of the community
for their own development is the main concern of this method.
4. Social welfare administration
Social welfare administration is one of the secondary methods of social work. It refers to a
process through which social policy is transformed into social service. In the other words, it
is a process to manage the affairs of social work or social welfare. Developing programmes,
mobilizing resources, recruiting and involving suitable personnel, proper organization,
coordination, providing skillful leadership, supervision and guidance of staff, budgeting
and evaluation are some of the specified activities involved in social welfare administration
method.
5. Social work research
Social work research is another important method of social work. It refers to the systematic
and critical enquiry of the questions encountered by social work professional in the field of
application. Through this method efforts are made to find answers to the existing and
emerging problems of social work so as to make them use in the practical fields. Social work
research like that of other social sciences is contributing a lot to the store house of its
knowledge and helping in the better planning and implementation of social work
programmes.
6. Social action
Social action method of social work is the one that is used to bring about desirable changes
in the defective system for ensuring social progress. Through this method attempts are made
to mobilize people, to create awareness on existing problems, to organize them and to
encourage them to raise their voice against undesirable practices which hampers their
development and finally to create pressure for bringing about suitable legislation for social
progress. This method seeks to relate the community needs with the solution of the
problems mainly through collective initiatives.

1.4 Legal Challenges in Social Work

Social work is a practice based profession for the welfare of each and every person of the
society. It supports legal system of the society for better living of an individual. That is why
social work has a wide range of socio-legal dimension. Social Work creates positive social
change, social justice, escalating private investments in social impact bonds, raging social
activism across the country and increasing concerns about the intractability of massive social
problems linked to intolerance and economic inequality. In this view social work engages
legal system in following manner:
Constitutional Measures:

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Art.39 of the Indian constitution provides for the rights to an adequate means of livelihood for all.
Art.41 declares that, the state shall within the limits of its economic capacities and development
makes effective provisions for securing public assistance in case unemployment, old-age, sickness,
disablement and other cases of undeserved want.
Art.43 assures that the state shall endeavor to secure to all its workers, agricultural industrial or
otherwise, work, living wage, and conditions of work ensuring a decent standard of life.
Social security:
People who are employed in different sectors-primary, secondary and tertiary when they are
encountered with some contingencies while in the job or after the job, they have:
Pensions, Workers and Employees Acts for their welfare
1. Workmen Compensation Act, 1923
2. Employees State Insurance Act, 1948
3. Employees Provident Fund and Miscellaneous Provision Act, 1952
4. Employees' Provident Fund Scheme, 1952
5. Employees' Deposit Linked Insurance Scheme, 1976
6. Employees' Pension Scheme, 1995 (replacing the Employees' Family Pension Scheme,
1971).
7. The Maternity Benefit Act, 1961
8. Payment of Gratuity Act, 1972
9. The Immoral Traffic (Prevention) Act, 1956
10. The Dowry Prohibition Act, 1961 (28 of 1961) (Amended in 1986)
11. The Indecent Representation of Women (Prohibition) Act, 1986
12. The Commission of Sati (Prevention) Act, 1987 (3 of 1988)
13. Protection of Women from Domestic Violence Act, 2005\
14. The Sexual Harassment of Women at Workplace (PREVENTION, PROHIBITION and
REDRESSAL) Act, 2013
15. The Protection of Children from Sexual Offences Act, 2012
16. The Protection of Children From Sexual Offences (Amendment) Act, 2019
17. State/UT Rules framed under the Prohibition of Child Marriage Act, 2006
18. The Juvenile Justice (Care and Protection of Children) Act, 2015
19. The infant Milk Substitute Act, 2003
20. National Commission for protection of Child Rights Rules,2006 in English
Correctional social work
Jail and prisoner reforms
Corrections social workers have numerous job duties that depend on the prison‟s and
prisoner‟s needs. They often will facilitate educational programs with prisoners that can be
administered in groups or one on one. If possible, the social worker will run more tailored
programs to an individual, particularly for individuals who require more direct attention.

References
1. Shastri, R.R.: Social Work Tradition in India, Welfare Forum and Research organization,
Varanasi, 1966, p.4.
2. Thaper, R.: Ancient Indian Social History, Orient Longman, Delhi, 1978, p.115.
3. Ibid, p.127.
4. Pathak, S. : Social Welfare, Mac Millan India Ltd, 1981,p.32.
5. Thrumalachar,B: Economic Organization in Ancient India, Indian Journal of Economics,
Vol 22, 1941-42, p.380.
6. Kautilya: „Arghasastra, translated by R. Shamasastry, Wesleyan Press, Mysore,1929,
p.38.
7. Pathak , S.: op.cit.p. 38.

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8. Pathak, S. :op.cit.p.46
9. Cohen. Nathan, E., Social Work in the American Tradition, The Dryden Press, New
York,1958 p.66.
10. Watson Frank D.: The Charity Organization Movement in the United States, Mac Millan
India Ltd., New York, 1922, p.94.
11. Cohen op. cit. p.67.
12. Ibid, p.68.
13. Kellogg Charles, D. Charity Organization in the United States Proceeding of the
National Conference of Charities and Corrections, 1893, p.52.
14. Sfeiner, J.F.: Community Organization: A Study of its Theory and Practice , Century,
New York, 1930, p.155.
15. Dillick, S.: Community Organization for Neighbourhood Development: Past and
Present, Women‟s Press, Philadelphia 1953,p.37-38.
16. Schweinits Kari, De “England‟s Road to Social Securuty, University of Pennsylvania
Press, Philadelphia. 1943, p.29.
17. Witmen Heton, L. : Social Wark : An Andysis of Institution, Farrar and Rinchart, New
York, 1942, p.142.
18. Ibid p.142-a43.
19. Ibid p.157.
20. Central Office of Information London : Social Work and the Social Worker in Britain
1951, p.5.
21. https://ddceutkal.ac.in/Syllabus/MSW/PAPER-1.pdf